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TREATISE 

ON THE 

LAW AND THE GOSPEL 



By JOHN COLQUHQUN, M>, 

MINISTER OF THE GOSPEL. LE 




ffixBt &mertcan from tjje <SecotitJ BBtrinfcuvpJ fSfaCtCon* 



The law was given by Moses, but grace and truth came by Jesus Christ. 

John i. 1 7, 

Do we then make void the laic through faith 7 God forbid : yea, wc 
establish the law. Romans iii, 3 1 , 



NEW-YORK: 

WILEY & LONG, 
161 Broadway 
1835. 




Oiborn & Buckingham, Printers, 
29 Ann-street. 



ADVERTISEMENT. 



The immediate design of the following 
Treatise is, to promote conviction of sin and 
misery, in the consciences of sinners, and 
true holiness, in the hearts and lives of 
saints. 

There can be no evangelical holiness 
either of heart or of life, except it proceed 
from faith working by love ; and no true 
faith either of the law or of the gospel, un- 
less the leading distinctions between the 
one and the other, be spiritually discerned. 
Though, in the external dispensation of 
the covenant of grace, the law and the 
gospel are set before us, as one undivided 
system; yet, an immutable line of distinc- 
tion is drawn between them : so that, the 
works of the law cannot pass over to the 
gospel, as a proper condition of the bless- 
ings promised in it ; nor can the grace of 
the gospel pass over to the law, as a recom- 
. pense for the works of men therein pre- 
scribed. To blend or confound them, has 
been a fatal source of error in the Chris- 
tian Church ; and has embarrassed many 
believers not a little, in their exercise of 
faith and practice of holiness. Troubled 



consciences cannot ordinarily be quieted, 
except the doctrine of the gospel, be rightly 
distinguished from that of the law. 

Though to some readers, there may ap- 
pear, in several passages of the following 
work, a redundance of words, and too fre- 
quent a recurrence of the leading senti- 
ments, and even of the same modes of ex- 
pression ; yet, the Author cannot but hope 
that, to others, these will, in some degree, 
serve to render his meaning the more ob- 
vious and determinate. 

As it has been his constant endeavour, 
to render his subject easy and intelligible, 
to candid and devout readers even of the 
lowest capacity : so, it is his unfeigned de- 
sire, that this feeble attempt to promote 
the faith and holiness of believers, may ob- 
tain the gracious approbation of the Divine 
Redeemer, and by his blessing, be made 
subservient to the glorious cause of evan- 
gelical truth, and of vital godliness. 



LEITH, > 

September 11th, 1815. 1 



CONTENTS. 



Page. 

Introduction, - - - - 1 
Chap. I. Of the law of God, or of the moral 

law in general, 4 

Sec. 1. Of the law as inscribed on the 
heart of man in his creation, - 7 

Sec. 2. Of the law, as given to Adam un- 
der the form of the covenant of works, 15 

Sec. 3* Of thelaw, in the hand of Christ 
the Mediator, as a rvle of life to be- 
lievers, - - - - - 31 
Reflections, ° - - - - 46 
Chap. II. Of the laio of God, as promulga- 
ted to the Israelites from mount Sinai, 51 

Sec. 1. Of the covenant of grace, and of 
the ten Commandments, as the rule of 
duty to believers according to that cove- 
nant, as published from mount Sinai, 54 

Sec. 2. Of the law in the form of a cove- 
nant of works y as displayed, on mount 
Sinai to the Israelites, 63 

Sec. 3. Of the law promulgated from 
mount Sinai to the Israelites, as the 
matter of a national covenant between 
God and them, - - - - 72 
Reflections, - - - 79 



VI 



CONTENTS. 



Chap. III. Of the properties of the moral 

law, 85 

Reflections, 92 

Chap. IV. Of the rides for understanding 

aright the ten commandments, - - 04 
Reflections. - - - - 103 

Chap. V. Of the gospel of Christ, - - 109 
Reflections, ----- 121 

Chap. VI, Of the uses of the gospel, and 

of the law in subservience to it, - - 129 
Sec. !. Of the principal uses of the Gos- 
pel, - - - - - - 130 

Sec. 2. Of the uses of the moral law in 
subservience to the Gospel, - - 136 
Reflections, ----- 148 

Chap. VII. Of the difference between the 

law and the gospel, - 156 
Reflections, - - - - - 172 

Chap. VIII. Of the agreement or harmony 

between the law arid the gospel, - - 177 
Reflections, - - - - - 187 

Chap. IX. Of the establishment of the 

law by the gospel, - 192 
Reflections, ----- 203 



Chap. X. Of the believers privilege of 
being dead to the law as a covenant 
of works, with an important conse- 
quence of it, - - - - - 214 

Sec, 1. What it is in the law as a cove- 
nant, to which, believers are dead, - 225 

Sec. 2. Of what is included in the be- 
liever's being dead to the law as a 
covenant, 235 



CONTENTS. 



Vll 



Sec. 3. Of the means of becoming dead 

to the law as a covenant, - - 240 
Sec. 4. Of the important consequence of 
a believer's being dead to the law as a 
covenant, - 250 
Sec. 5. Of the necessity of a believer's 
being dead to the law as a covenant, 
in order to his living unto God, - 259 
Reflections, - - - - 272 

Chap. XT. Of the high obligations under 
which believers lie, to yield even per- 
fect obedience to the law as a rale of 
life, - - - 2S4 

Reflections, - 299 
Chap. XII. Of the nature, necessity, and 

desert, of good works, - 309 
Sec. 1. Of the nature of good works, 311 
Sec. 2. Of the necessity of good works, 317 
Sec. 3. Of the desert of good works, 332 
Reflections. - 336 
To the Reader, - 35i 



LAW AND GOSPEL. 



INTRODUCTION. 

The subject of this Treatise is, in the highest 
degree, important and interesting, both to saints 
and to sinners. To know it experimentally, is 
to "be wise unto salvation;" and to live habitu- 
ally under the influence of it, is to be at once holy 
and happy. To have spiritual and distinct views of 
it, is the way to be kept from verging towards self- 
righteousness, on the one hand, and licentiousness, 
on the other ; and to be enabled to assert, the 
absolute freeness of sovereign grace, and at the 
same time, the sacred interests of true holiness. 
Without an experimental knowledge, and an un- 
feigned faith, of the law and the gospel, a man 
can neither venerate the authority of the one, nor 
esteem the grace of the other. 

The law and the gospel, are the principal parts 
of Divine Revelation ; or rather, they are the 
centre, the sum, and the substance, of all the other 
parts of it. Every passage of sacred Scripture, is 
either law or gospel ; or is capable of being refer- 
red, either to the one or to the other. Even the 
Histories of the Old and New Testament, so far 
as the agency of man is introduced, are but nar- 
ratives of facts, done in conformity, or in opposi- 
tion, to the moral law, and done in the belief, or 
disbelief, of the gospel. The ordinances of the 

1 



2 



INTRODUCTION. 



ceremonial law, given to the ancient Israelites, 
were, for the most part, grafted on the second and 
fourth commandments of the moral law; and in their 
typical reference, were an obscure revelation of 
the gospel. The precepts of the judicial law, are 
all reducible to commandments of (he moral law, 
and especially to those of the second table. All 
threatenings, whether in the Old or in (he New 
Testament, are threatenings either of the law, or 
of the gospel ; and every promise, is a promise 
either of the one, or of the other. Every pro- 
phecy of Scripture, is a declaration of things ob- 
scure, or future, connected either with the law or 
the gospel, or with both. And there is not, in the 
sacred Volume, one admonition, or reproof, or ex- 
hortation, but what refers, either to the law or the 
gospel, or to both. If then a man cannot distin- 
guish aright, between the law and the gospel ; he 
cannot rightly understand, so much as a single 
article of Divine truth. If he have not spiritual 
and just apprehensions of the holy law, he cannot 
have spiritual and transforming discoveries of the 
glorious gospel : and, on the other hand, if his 
views of the gospel, be erroneous or wrong, his 
notions of the law, cannot be right. 

Besides, if the speculative knowledge, which 
true believers themselves have, of the law and the 
gospel, be superficial and indistinct ; they will 
often be in danger of mingling the one with the 
other. And this, as Luther, in his Commentary 
on the epistle to the Galatians'(l) well observes, 
a doth more mischief than man's reason can con- 



(1) Page (mihi) 38. 



INTRODUCTION. 



3 



ceive." If they blend the law with the gospel, or 
which is the same thing, works with faith, especi- 
ally in the affair of justification ; they will thereby 
obscure the glory of redeeming grace, and prevent 
themselves from attaining "joy and peace in be- 
lieving f they will, in a greater degree than can 
be conceived, retard their progress in holiness, 
as well as in peace and comfort- But, on the con- 
trary, if they can distinguish well, between the 
law and the gospel, they will thereby, under thfc 
illuminating influences of the Holy Spirit, be^ble 
to discern the glory of the whole scheme of re- 
demption ; to reconcile all passages of Scripture 
which appear contrary to each other ; to try doc- 
trines whether they be of God ; to calm their own 
consciences, in seasons of mental trouble ; and to 
advance resolutely, in evangelical holiness, and 
spiritual consolation. In order, then, to assist 
the humble and devout reader, in studying the law 
and the gospel, and in learning to distinguish so 
between them, as to attain those inexpressibly im- 
portant objects, I shall, in humble dependance on 
the Spirit of truth, consider, 

First, The law of God in general. 

Secondly, The law of God, as promulgated to 
the Israelites, from mount Sinai. 

In the third place, The properties of the moral 
law. 

Fourthly, The rules for understanding rightly, 
the ten commandments. 

In the next place, I shall endeavour to explain 
the gospel. 

Then, I shall point out the uses of the gospel, 
and also of the law in its subservience to the gospel. 



4 



THE LAW OF GOD IN GENERAL. 



Afterward, It will be proper to consider the dif- 
ference between the law and the gospel. 

Next, the agreement between them. 

Then, the establishment of the law by the gos- 
pel, or the subservience of the gospel, to the au- 
thority and honor of the law. 

In the next place, The believers privilege of 
being dead to the law as a covenant of works, with 
a necessary consequence of it. 

After which, I shall consider the great obligations 
under which every believer lies, to perform even 
perfect obedience to the law as a rule of life. 

And lastly, The nature, necessity, and desert of 
good works. 



CHAPTER I. 

OF THE LAW OF GOD IN GENERAL. 

The term law, in Scripture, is to be understood, 
either in an extended, or in a restricted sense. 

In its extended or large acceptation, it is used 
sometimes to signify The five Books of Moses ;(1) 
at other times, All the Books of the Old Testa- 
ment;^) sometimes, The whole word of God, in the 
Scriptures of the Old and the New Testament :(3) 
in some places, The Old Testament dispensation, 
as distinguished from the New ;(4) in others, The 
Old Testament dispensation, as including prophe- 



(1) Luke xxiv. 44. 
(3) Psal. xix. 7. 



(2) John x.34. 
(4) John i. 17. 



THE LAW OF GOD IN GENERAL. 



5 



cies, promises, and types of Messiah ;(1) and in se- 
veral, The doctrine of the gospel.(2) 

In its restricted or limited sense, it is employed 
to express the rule, which God has prescribed to his 
rational creatures ; in order to direct and oblige 
them, to the right performance of all their duties 
to him : or, in other words, it is used to signify the 
declared will of God, directing and obliging man- 
kind, to do that which pleases, and to abstain from 
that which displeases him. 

This, in the strict and proper sense of the word, 
is the law of God ; and it is divided into the 
natural, and the positive law. The natural law 
of God, or the law of nature, is that necessary and 
unchangeable rule of duty, which is founded in 
the infinitely holy, and righteous nature of God ; 
-to obey which, all men, as the reasonable crea- 
tures of God, are, and cannot but be, indispensa- 
bly bound. The positive law of God, comprises 
those institutions, which depend merely upon his 
sovereign will ; and which, he might never have 
prescribed, and yet his nature have always conti- 
nued the same ; such as, the command not to eat 
of the forbidden fruit ; the command, during the 
period of the Old Testament dispensation, to keep 
holy, as the Sabbath of Jehovah, the seventh day 
of the week, which, under the New Testament, 
is altered to the first day; the ceremonial law 
given to the Israelites, which prescribed the rites 
of God's worship, together with many of the pre- 
cepts of their judicial law ; and the positive pre- 
cepts concerning the w T orship of God, under the 

(1) Luke xvi, 16. Heb. x. 1. (2) Isa. ii. 3. and xlii. 4. 

1* 



6 



THE LAW OF GOD IN GENERAL. 



gospel. The dictates of God's natural law, are 
delivered with authority, because they are just and 
reasonable in their own nature, previous to any 
Divine precept concerning them ; inasmuch as 
they are all founded in the infinite holiness, righ- 
teousness, and wisdom of his nature.(l) On the 
contrary, the dictates of his positive law, become 
just and reasonable, because they are delivered 
with authority. The former are "holy, and just, 
and good,' 7 and therefore they are commanded : 
the latter are commanded, and therefore they are 
"holy, and just, and good." Those command- 
ments of God, which are founded in the holiness 
and righteousness of his nature, are unalterable, 
and perpetually the same ; whereas, these which 
are founded on the sovereignty of his will, are in 
themselves alterable, and he may, by his own ex- 
press appointment, alter them whenever he pleases. 
But till he himself alter them, they continue to be 
of immutable obligation. (2) 

Although the positive precepts of God, are ca- 
pable of being changed by himself; yet our obe- 
dience to them, is built upon a moral foundation. 
It is a moral duty, a duty of perpetual obliga- 
tion, to obey in all things the revealed will of God. 
It was upon a moral ground, that Christ as Me- 
diator proceeded, when he changed the seals of 
the covenant of grace, altered the Sabbath from 
the seventh to the first day of the week, and insti- 
tuted new ordinances of worship and of govern- 
ment, for his church: and it is upon the same 



(1) Psal, iii. 7, 8. 



(2) Matth. v. 18. 



THE LAW AS INSCRIBED, &C. 7 

ground, that we are bound to obey the positive 
commands of Christ, respecting those ordinances. 

The law of God strictly taken, in the aspects 
which it bears on mankind, is to be considered in 
a threefold point of view ; First, as written on the 
heart of man in his creation ; Secondly, as given 
under the form of a covenant of works to him ; 
and Lastly, as a rule of life, in the hand of Christ 
the Mediator, to all true believers. 

Sect. I. Of the law as inscribed on the 
heart of man in his creation. 

God, in creating the first man, made him after 
his own moral image.(l) This image, as the apostle 
Paul informs us, consists of knowledge, righte- 
ousness, and true holiness.(2) God, then, created 
man in his own moral image, by inscribing his law, 
the transcript of his own righteousness and holiness, 
on his mind and heart. The law of God is to be 
taken, either materially, as merely directing and 
obliging the rational creature to perfect obedience ; 
or formally i, as having received the form of a cove- 
nant of works. Now it is the law, not formally, 
but materially considered, that was inscribed on 
the heart of man in his creation. Man, therefore, 
as the creature of God, would have been obliged 
to perform perfect obedience to the law, in this 
view of it, though a covenant of works had never 
been made with him. This law, and sufficient 
power to obey it, were included in the image of 
God, according to which he created man. (3) Al- 



(1) Gen. i. 27. 
(3) Eccles. vii. 29. 



(2) Col. iii. 10. Eph. iv. 24. 



3 



THE LAW AS INSCRIBED 



though the law in this view of it, contained no posi- 
tive precepts ; yet it required man, to believe every- 
thing which God should reveal, and to do every 
thing which he should command. (I) 

Since the first man, on whose heart his Creator 
had inscribed this law, was not confirmed in recti- 
tude of nature and life, and so was fallible ; it im- 
plied a sanction of eternal punishment to him, as 
the just recompense of his disobedience, if he should 
at any time transgress it :(2) I say, it implied this 
sanction ; for, as it was never designed by God, to 
be, in that simple form, either a rule of duty to 
man, or of judgment to himself, and as Adam was 
not permitted to transgress, till after the covenant 
of works was made with him, there does not seem 
to have been any express threatening of eternal 
punishment, annexed to it. But though it implied 
a penal sanction, and though disobedience to it, 
would deserve even eternal death ; yet there is no 
ground from the Scripture to conclude, that a 
penal sanction, or a threatening of eternal wrath, is 
inseparable from it. For glorified saints and con- 
firmed angels in heaven, are all naturally, neces- 
sarily, and eternally, bound to perform perfect 
obedience to it, as the law of creation ; but to af- 
firm, that they have a threatening of eternal pun- 
ishment, annexed to it, would be rash and unscrip- 
tural. The truth is, There is no place for a penal 
sanction, where there cannot be a possibility of sin- 
ning. Besides, if a threatening of eternal punish- 
ment, were inseparable from the law of creation ; 
true believers, who are and who always must be, 



(1) Deut. lii. 32. 



(2) R<5m. i. 32. and vi. 23. 



ON THE HEART OF MAN IN HIS CREATION. 9 



under this law, should inevitably remain under that 
threatening. Although their justification, for the 
righteousness of Jesus Christ, received by faith 
and imputed by God, is perfect and irrevocable ; 
yet if, even in that state, they committed but a 
single sin, it would lay them afresh under condem- 
nation to eternal wrath ; contrary to these consoling 
passages of Scripture : " He that heareth my word, 
and believeth on him that sent me, hath everlast- 
ing life, and shall not come into condemnation/ J (l) 
M There is, therefore, now no condemnation to 
them which are in Christ Jesus, who walk not 
after the flesh, but after the Spirit. *'(2) Tndeed, if 
a penal sanction were inseparable from the law of 
creation, believers should at once, be both justified 
and condemned. For as all men, considered as 
creatures of God, are subject to the law of crea- 
tion ;(3) so this law cannot but forbid the smallest 
degree of sin, and cannot but require perfection of 
obedience, from all believers, as well as from all un- 
believers. Tt may be proper here to remark, that, 
no mere man, even by perfect obedience to the law 
in that simple form, could ever have merited from 
God, eternal life. It therefore implied no promise 
of eternal life, and even no promise, that mankind 
should ever be confirmed under it as a rule of life. 
It was only, when it received the form of the cove- 
nant of works, that a promise of life eternal, and 
consequently, of confirmation in holiness and hap- 
piness, was annexed to it. 

The law, as written on the heart of the first man, 
is often styled the law of creation ; because it was 



(1) John v. 24. 



(2) Rom. via. 1. 



(3) Rom. ii. 15. 



10 



THE LA.W A9 INSCRIBED 



the will of the sovereign Creator, revealed to the 
reasonable creature, by impressing or engraving it, 
on his mind and heart. To this law, so inlaid in 
the mind and heart in creation, as to the natu- 
ral instinct, and moral rectitude, of the rational 
creature, every person, as a reasonable creature, is 
indispensably bound. It obliges to perfect and 
perpetual obedience, in all possible states of the 
creature ; whether he be on earth, or in heaven, or 
even in hell. Since man is the creature of God, 
and since, in his creation, he was made in the 
image of God, he owes all possible subjection 
and obedience to God, considered as his benign 
Creator. 

The same law, is also denominated the law of 
nature ; because it was founded in the holy and 
righteous nature of God, and w T as interwoven with 
the nature of the first man ; because it corresponds, 
both to the nature of God who is the author of it, 
and to that of man who is subjected to it ; because 
to act according to this law, is the same as to act 
naturally and reasonably ; because the writing of it 
on the heart of Adam, was so distinct, and the im- 
pression of it on his nature, was so deep, that they 
were equal to an express revelation of it ; because 
the dictates of this law are the very same, that the 
dictates of natural conscience in the first man, 
were ; and, because the obligation to perform per- 
fect obedience to it, proceeds from the nature of 
God, and lies on the nature of man. The know- 
ledge, which man in innocence had, of this law, 
was concreated with his nature. 

It is sometimes called the moral law ; and it is so 
called, because it was a revelation of the will of 



ON THE HEART OF MAN IN HIS CREATION. 11 

God as his moral Governor, to the first man, and 
was the standard and rule of all the manfe moral 
qualities and actions ; because, whilst it was mani- 
fested to his reason, it represented to him, the mo- 
ral fitness of all his holy inclinations, thoughts, 
words and actions ; because, whilst it regulates the 
manners or morals of all men, it is of perpetual 
obligation ; and because, it is summarily compre- 
hended in the ten commandments, which are usu- 
ally styled the moral law. The ten command- 
ments, are the sum and substance of it. There is, 
however, this difference between it and them ; in 
it, there is nothing but what is moral ; but in them, 
there is something that is positive. 

The obligation of the law of nature, results both 
from the nature of God and the nature of man ; and 
from the relation between God, the Creator, pro- 
prietor, preserver, benefactor, and governor of man, 
and man, the creature, the property, and the sub- 
ject of God. The immediate ground of the obli- 
gation of the natural law, upon man, is the sovereign 
authority of God, or his absolute right to command 
the perfect obedience of man. This sovereign au- 
thority of the Lord, flows from the infinite super- 
eminence, or supreme excellence, of his nature, 
above the nature of man ; from his being the Crea- 
tor of man, and man's being his creature : from his 
being the Preserver, and Benefactor of man, and 
man's being dependent upon him, for life and all 
the comforts of life ; and from his being, therefore, 
the sole Proprietor, and the sovereign Ruler of man, 
and man's being his property, and in absolute sub- 
jection to him. The obligation of the natural law 
upon mankind, then, as resulting from the nature of 



12 THE LAW AS INSCRIBED 

God, and from the relations between God and man, 
is such, that even God himself cannot dispense with 
it. It cannot cease to bind, so long as God con- 
tinues to be God, and man to be man ; God, to be 
the sovereign Creator, and man, to be his depen- 
dent creature. Since the authority of that law is 
Divine, the obligation flowing from it, is eternal 
and immutable. It must continue for ever, with- 
out the smallest diminution ; and that, upon all 
men, whether saints or sinners ; at all times from 
the moment of man's creation, before the covenant 
of works, under the covenant of works, under the 
covenant of grace, and even through all eternity. 
Man has no being, no life, no activity, without God. 
So long, therefore, as man continues in existence, 
he is bound to have no being but for God, and no 
activity but such as is according to his will. 

That fair copy of the natural law, which had been 
transcribed into the nature of the first man in his 
creation, was, by the fall, much obliterated ; and it 
continues still to be, in a great degree, defaced and 
even obliterated, in the minds of all his unregene- 
rate offspring. And, indeed, if it was not in a great 
measure obliterated, what need could there be, of 
inscribing it anew, on the hearts of the elect? 
What occasion for such a promise as this : " I will 
put my laws into their mind, and write them in 
their hearts ?"( I) What necessity could there be, of 
writing it in the sacred Volume, in order to make 
it known to men, in all their generations ? Indeed, 
so obliterated was it, that the Lord saw it necessary 
to make it known to his people, both by external, 



(1) Heb. viii. 10. and x. 16. 



ON THE HEART OF MAN IN HIS CREATION. 13 

and internal revelation. But, although this natu- 
ral law, inscribed on the heart of Adam, was much 
defaced by the fall; yet it was not wholly obliterated. 
Some faint impressions, or small relics of it remain 
still in the minds of all men. Indeed, with respect 
to its general principles, and the immediate con- 
clusions obviously deducible from them, it is not, 
and it cannot be totally effaced ; but with regard to 
such conclusions as are more or less remote, it 
is, by the darkness of the mind, and the depravity 
of the heart of man, wholly perverted. (1 ) The ge- 
neral principles, which, in some measure, are still 
inscribed on the minds of men, even where they 
have not the benefit of the written law, are such 
as these : That there is a God ; That God is to 
be worshipped ; That none is to be injured ; That 
parents ought to be honored ; That we should 
do to others, what we would reasonably wish, that 
they would do to us, &c. That such general prin- 
ciples as these, are still in some degree,, engraven 
on the minds of all men, is evident from these 
words of an Apostle : " The Gentiles which have 
not the law, do by nature the things contained in 
the law : Which show the work of the law written 
in their hearts, their conscience also bearing wit- 
ness, and their thoughts the meanwhile accusing, 
or else excusing one another."(2) The same is also 
manifest from the laws, which, in countries des- 
titute of the light of Revelation, are commonly en- 
acted, for encouraging virtue and discouraging 
vice, and for preserving the rights of civil society. 
Men in heathen countries, can have no standard 



(1) Rom. i. 21. 32. (2) Rom. ii. 14, 15. 

2 



14 



THE LAW AS INSCRIBED, &C. 



for those laws, but the relics of the natural law, 
which all the descendants of Adam, bring with 
them into the world. 

The remains of the law of nature, in the minds 
of men, are commonly styled, the light of nature, 
and sometimes, the light of reason. They are the 
dictates of natural conscience ; and they contain 
those moral principles, respecting good and evil, 
which have essential equity in them. The law of 
nature, as engraven on the heart of Adam in his 
creation, should always be distinguished from the 
light of nature, as now enjoyed. The former is 
uniform and stable, of universal extent, and of per- 
petual obligation : the latter, being that knowledge 
of the nature of God, and of their own nature, as 
well as of the duties resulting from the relations 
between them, which men since the fall actually 
possess, is greatly diversified in its extent and de- 
gree, according to their different opportunities, 
capacities and dispositions. In some parts of the 
world, where the light of nature is not assisted by 
the light of Revelation, it appears not much su- 
perior to the sagacity of some of the inferior crea- 
tures. How far then must it be, from being suf- 
ficient, to guide men to true virtue and happiness ; 
or to afford them, in their present depraved state, 
proper views of the wisdom, power, justice, good- 
ness, and mercy of God ! 

So much for the law of nature, which is the 
law of God, in its primitive, simple and absolute 
form. 



THE LAW AS GIVEN, UNDER THE FORM, &C. 15 



Sect. II. Of the law as given, under the form of 

THE COVENANT OP WORKS, to Adam. 

The law of creation, or of the ten command- 
ments:, was, in the form of a covenant of works, 
given to the first Adam, after he had been put into 
the garden of Eden ; and it was given him, as the 
first parent, and the federal representative, of all 
his posterity by ordinary generation. An express 
threatening of death, and agr acious promise of life, 
annexed to the law of creation, made it to Adam, 
a covenant of works, proposed ; and his consent, 
which he as a sinless creature, could not refuse, 
made it a covenant of works, accepted. As formed 
into a covenant of works, it is called by the apostle 
Paul, The law of works,(l) that is, the law as a cove- 
nant of works. It requires works or perfect obedi- 
ence, on pain of death, spiritual, temporal, and 
eternal ; and it promises to the man who performs 
perfect and personal obedience, life, spiritual, tem- 
poral, and eternal. In the law, under the form of 
a covenant of works, then, three things are presented 
to our consideration ; a precept, a promise, and a 
penal sanction. 

1. A precept, requiring perfect, personal, and 
perpetual obedience, as the condition of eternal 
life. The law of creation, requires man to per- 
form perfect obedience, and says Do: but the law 
as a covenant of works, requires him to Do and 
live : to do, as the condition of life ; to do, in 
order to acquire by his obedience, a title to life 
eternal. The command, to perform perfect obedi- 



(1) Rom. iii. 27. 



16 THE LAW AS GIVEN, UNDER THE FORM 



ence merely, is not the covenant of works ; for 
man was, and is immutably and eternally bound 
to yield perfect obedience to the law of creation, 
though a covenant of works, had never been made 
with him : but the form of the command, in the 
covenant of works, is, — perfect obedience as the 
condition of life. The law in this form, comprised 
not only all the commandments peculiar to it as the 
law of nature ; but also a positive precept, which 
depended entirely on the will of God. " The 
Lord God commanded the man, saying, Of every 
tree of the garden thou mayest freely eat ; but of 
the tree of the knowledge of good and evil, thou 
shalt not eat of it : for in the day that thou eatest 
thereof, thou shalt surely die."(l) This positive 
precept was, in effect, a summary of all the com- 
mands of the natural or moral law : obedience to 
it, included obedience to them all, and disobedi- 
ence to it, was a transgression of them all at once. 
The covenant of works, accordingly, could not 
have been broken otherwise, than by transgressing 
that positive precept. The command requiring 
perfect obedience as the condition of life, bound 
Adam and all his natural posterity in him, not only 
by the authority of God his sovereign Lord and 
Creator, but by his own voluntary consent, to per- 
form that obedience. 

The natural law, given in the form of a cove- 
nant of works, to Adam and all his natural de- 
scendants, required them to believe whatever the 
Lord should reveal or promise, and to do what- 
ever he should command. All Divine precepts. 



(1) Gen. ii. 16, 17. 



OF THE COVENANT OF WORKS, TO ADAM. 17 



therefore, are virtually and really comprehended 
in it. " The law of the Lord is perfect. r, {}) But 
if any instance of duty, owing by man to God, in 
any age of the church, were not either directly or 
indirectly commanded in it, it would not be a per- 
fect law. But since it is perfect, all duties, and 
among others, the duties of believing, and repent- 
ing of sin, are virtually commanded in it ; they are 
required in its first commandment.(2) Adam, it is 
true, was not actually obliged by it to believe in 
a Redeemer, till, after that he had sinned, a Re- 
deemer was revealed to him. But the same com- 
mand, that required him to believe and trust the 
promise of God his Creator, required him also to 
believe in God his Redeemer, as soon as He should 
be revealed and offered to him. Nor was Adam 
required to repent of sin, before sin was committed. 
But the same law, that obliged him to abhor, 
watch against, and abstain from all appearance of 
evil; bound him also to bewail and forsake sin, 
whenever he found that he was guilty of it. Since 
the holy law is a perfect rule of all internal, as 
well as external obedience, it cannot but require 
faith and repentance, as well as all other duties. 
Without them, no other performances can please 
God. (3) Our blessed Lord informs us, That faith 
is one of " the weightier matters of the law ;"(4) 
and the apostle Paul, H That whatsoever is not of 
faith is sin."(5) Unbelief, which is a departing 
from the living God, is evidently forbidden in the 
first commandment of the law. Faith, then, as I 

(1) Psal. xix. 7. (2) See Larger Cat. Gtuest. 104. 
id) Heb. xi. 6. (4) Matt, xxiii. S3. (5) Rom. xiv. 23, 
2* 



18 THE LAW AS GIVEN, UNDER THE FO&M 

said already, is required in the same command.(l) 
And with regard to repentance, though neither 
the covenant of works, nor that of grace, admits of 
it, as any atonement for sin, or any ground of title 
to life ; yet, on the supposition that sin has been 
committed, it is a duty enjoined in the first, and ; 
indeed, in every other precept of the moral law. 

Although the law in its covenant form, requires 
of all who are under it since the fall, perfect obe- 
dience as the condition of life, and full satisfaction 
for sin, in their own persons ; and, at the same time, 
upon the revelation and offer of Christ, in the gos- 
pel, as Jehovah our Righteousness, commands 
them to believe in Him as such ; yet, as is the case 
in various other instances of duty, it requires the 
one of these, only on supposition that the other is 
not performed. The law as a covenant of works, 
requires that all who are under it, do present to it, 
as the conditions of eternal life, perfect obedience, 
and complete satisfaction for sin, either in their own 
persons, or in that of a responsible surety. So long 
then as a sinner, unwilling to be convinced of his 
sin, and of his want of righteousness, cleaves to the 
law as a covenant, and refuses to accept, and pre- 
sent in the hand of faith, to it, the spotless right- 
eousness of the adorable Surety ; — that sinner con- 
tinues " a debtor to do the whole law :"(2) he keeps 
himself under an obligation to do, in his own person, 
all that the law in that form requires, and also to 
suffer all that it threatens. The righteous law, ac- 
cordingly, goes on to use him as he deserves. It 
continues to proceed against him, without the small- 



(1) Isa. xxvi. 4. and 1 John iii. 23. 



(2) Gal. v. 3. 



OP THE COVENANT OP WORKS, TO ADAM. 19 

est abatement of its high demands ; requiring of 
him, the complete payment of his debt, both of per- 
fect obedience, and of infinite satisfaction for his 
disobedience. As it accepts of no obedience, but 
that which is absolutely perfect, or fully answer- 
able to all its demands ;(1) so the acceptance of a 
man's person as righteous, according to it, will 
depend on the acceptance of his obedience.(2) 

tn consequence of God's having psoposed the 
law in its covenant form, to Adam, and of Adam's 
having, as the representative of all his natural de- 
scendants, consented to it : all the children of men, 
while they continue in their natural state, remain 
firmly, in the sight of God, under the whole original 
obligation of it : even those of them, who, as mem- 
bers of the visible church, are under an external 
dispensation of the covenant of grace, remain under 
all its obligation. (3) For though the law in its 
covenant form, is broken ; yet, it is far from being 
repealed, or set aside. The obligation of this cove- 
nant, continues in all its force, in time and through 
eternity, upon every sinner who is not released from 
it, by God the other Party, The awful conse- 
quence is, that every unregenerate sinner is bound, 
at once to perform perfect obedience, and also to 
endure the full execution of the penal sanction. 
The preceptive part of that Divine contract, con- 
tinues to bind, both by its original authority, and 
by man's consent to it ; which consent is no more 
his, to recall, unless he be freed from his obligation, 
by the other contracting Party. And now that 

(1) Gal.iii. 10, 11. (2) Matt. v. 18. Rom. x,5.~ 
(3) Rom. ix. 31, 32. 



20 THE LAW AS GIVEN, UNDER THE FORM 

the curse of the covenant, is, in consequence of 
transgression, becomes absolute, it binds as strongly 
as even the precept. The law then as a covenant 
of works, does, in the most authoritative manner, 
demand from every descendant of Adam who is 
under it, — perfect holiness of nature, perfect righ- 
teousness of life, and complete satisfaction for sin : 
and none of the race of fallen Adam, can ever 
enter heaven, unless he, either answer these three 
demands perfectly in his own person, or accept by 
faith, the consummate righteousness of the second 
Adam, who "is the end of the law for righteous- 
ness, to every one thcit believeth."(l) 

2. In the law as a covenant of works, there is 
also a promise ; a gracious promise of the conti- 
nuance of spiritual and temporal life, and in due 
time, of eternal life. This promise, which flowed 
solely from infinite benignity and condescension in 
God, was made, and was to have been fulfilled, to 
Adam and all his natural posterity, on condition 
that he as their representative, perfectly obeyed the 
precept. That a promise of life, was made to the 
first Adam, and to all his natural descendants in 
him, on condition of his perfect obedience, during 
the time of his probation, is evident ; for the Lord 
Jesus saith, "If thou wilt enter into life, keep the 
commandments. "(2) And again, " This do and 
thou shalt live "(3) The apostle Paul also says, 
" Moses describeth the righteousness which is of 
the law, That the man which doeth those things 
shall live by them."(4) The promise of life, to Adam 



(1) Rom. x. 4. 
(3) Luke x. 28. 



(2) Matt. xix. 17. 
(4) Rom. x. 5. 



OF THE COVENANT OP WORKS, TO ADAM. 21 

as the representative of his posterity, was implied 
in the threatening of death. When the Lord said 
to him, "In the day that thou eatest thereof, thou 
shalt surely die f(t) it implied, " If thou eat not of 
it, thou shalt surely live." Besides, the tree of life, 
which was one of the seals of that covenant, serves 
to evince the same thing. It sealed the promise of 
life to Adam, so long as he continued to perform 
perfect obedience. 

It is evident that, the infinitely great and sove- 
reign Creator, could be under no obligations ta 
man, the creature of his power, but such as arose 
from the wisdom, goodness, and faithfulness, of 
his own nature. It was therefore free to him, whe- 
ther he would still by absolute authority, command 
man to obey him, or enter into a covenant with 
man for that purpose ; whether after perfect obe- 
dience to his law, he would give man eternal life, 
or annihilate him ; and whether if it should please 
him to give it, he would bestow it on condition of 
man's obedience, or make a free grant of it to him, 
and confirm him in the eternal enjoyment of it, as 
he has done elect angels. It depended solely upon 
the will of God, whether there should be a cove- 
nant at all, containing a promise of eternal life to 
man, and if a promise of it, whether that promise 
should be absolute or conditional. The promise 
of eternal life, upon man's perfect obedience, then, 
flowed entirely from the good pleasure, and free 
grace of God. Had Adam fulfilled the condition 
of life in the first covenant, the Lord, instead of 
having been a debtor to him for his obedience, 



(1) Gen. ii. 17, 



22 THE LAW AS GIVEN, UNDER THE FORM 

would have been a debtor only, to his own grace 
and faithfulness in the promise. It is manifest, 
then, that there could have been no real merit, in 
the perfect obedience of man, nor so much as the 
smallest proportion between it, and the promised 
reward. Although Adam had performed the con- 
dition of that covenant, he could not have expected 
eternal life upon any ground except this ; that God 
had graciously promised it on that condition. 

The peculiar form of the covenant of work?, or 
that which distinguishes it from every other con- 
tract, does not consist in the connection between 
the precept and the promise ; but, in the manner of 
that connection. Obedience to the precept, is 
made to give a pactional title to the life promised. 
Eternal life is made so to depend on personal and 
perfect obedience, that without this obedience, that 
life cannot be obtained ; it cannot be claimed on 
any other ground. But if the obedience be per- 
formed, the life promised becomes due, in virtue of 
the covenant. This being the manner of the con- 
nection, between the precept and the promise, of 
the first covenant ; when this covenant was broken, 
that connection was as far as ever, from being dis- 
solved. Eternal life, according to the covenant, 
will still follow upon perfect, personal, and conti- 
nual obedience. It still continues true, " That the 
man who doeth those things shall live by them." 
But since no such thing as perfect obedience, is to 
be found now, among any of the sons of men ; no 
man can have a title to life, according to the pro- 
mise of that covenant. Thus, the law has become 
weak, not by any change in itself; but because 
men have not yielded perfect obedience to it. The 



OF THE COVENANT OF WORKS, TO ADAM. 23 

reason, why it cannot now justify a man in the sight 
of' God, or satisfy him with eternal life, is, because 
he cannot satisfy it, with personal and perfect obe- 
dience. 

Although eternal life was, in the covenant of 
works, promised to Adam and his posterity, on 
condition of his perfect obedience, and that only ; 
yet, a man is to be counted a legalist, or self-righ- 
teous, if, whilst he does not pretend that his obe- 
dience is perfect, he yet relies on it for a title to life. 
Self-righteous men have, in all ages, set aside, as 
impossible to be fulfilled by them, that condition 
of the covenant of works, which God had imposed 
on Adam, and have framed for themselves, various 
models of that covenant ; which, though they are 
far from being institutions of God, and stand upon 
terms lower than perfect obedience, yet are of the 
nature of the covenant of works. The unbelieving 
Jews, who sought righteousness by the works of the 
law, were not so very ignorant, or presumptuous, 
as to pretend to perfect obedience. Neither did 
those professed Christians in Galatia, who desired 
to be under the law, and to be justified by the law, 
of whom the Apostle therefore testified, that they 
had " fallen from grace,"(l) presume to plead that 
they could yield perfect obedience. On the con- 
trary, their public profession of Christianity showed, 
that they had some sense of their need of Christ's 
righteousness. But their great error was this : they 
did not believe, that the righteousness of Jesus 
Christ alone. Was sufficient to entitle them to the 
justification of life ; and therefore they depended, 



(1) Gal. v. 4. 



24 THE LAW AS GIVEN, UNDER THE FORM 

for justification, partly on their own obedience to 
the moral, and to the ceremonial law. It was this, 
and not their pretensions to perfect obedience, that 
the Apostle had in view, when he blamed them for 
cleaving to the law of works, and for expecting 
justification by the works of the law. By relying, 
for justification, partly on their own works of obe- 
dience to the moral and ceremonial laws, they, as 
the Apostle informed them, were " fallen from 
grace ; Christ was become of no effect to them ; M 
and they were " debtors to do the whole law."(l) 
By depending, for justification, partly on their im- 
perfect obedience to the law, they framed the law 
into a covenant of works, and such a covenant of 
works too, a3 could admit of imperfect, instead of 
perfect works ; and by relying, partly on the righ- 
teousness of Christ, they mingled the law with the 
gospel, and works with faith, in the affair of justi- 
fication. Thus, they perverted both the law and 
the gospel, and formed them for themselves, into a 
motley covenant of works. The great design of 
our Apostle, then, was to draw them off from their 
false views of the law ; to direct them to right con- 
ceptions of it in its covenant form, in which, it can 
admit of no personal obedience as a condition of 
life, but such as is perfect ; and so, to destroy their 
legal hope, as well as to confute their wrong no- 
tions. By the reasonings of the Apostle upon this 
subject, it is manifest that, every evangelical, as well 
as every legal work of ours, is excluded from form- 
ing even the smallest part, of a man's righteousness 
for justification in the sight of God. It is evident 



(1) Gal. v. 3, 4. 



OF THE COVENANT OF WORKS, TO ADAM. 25 

that, even faith itself as a man's act or work, and 
so, comprised in the works of the law, is thereby 
excluded from being any part of his justifying righ- 
teousness^!) It is one thing, to be justified by faith, 
merely as an instrument by which, a man receives 
the righteousness of Christ ; and another, to be 
justified for faith, as an act or work of the law. If 
a sinner, then, rely on his actings of faith, or works 
of obedience to any of the commands of the law, 
for a title to eternal life ; he seeks to be justified by 
the works of the law, as really as if his works were 
perfect. If he depend, either in whole or in part, 
on his faith and repentance, for a right to any pro- 
mised blessing : he thereby, so annexes that pro- 
mise to the commands to believe and repent, as to 
form them for himself, into a covenant of works. 
Building his confidence before God, upon his faith, 
repentance, and other acts of obedience to the law, 
he places them in Christ's stead, as his grounds of 
right to the promise ; and so he demonstrates him- 
self to be of the works of the law, and to be under 
the curse.(2) 

3. Lastly, in the law as a covenant of works, 
there is moreover, a penal sanction, an express 
threatening of death, spiritual, temporal and eter- 
nal. This dreadful threatening w T as annexed to the 
positive precept, not to eat of the tree of the know- 
ledge of good and evil, as comprehending all the 
precepts of the natural or moral law. " Of the 
tree of the knowledge of good and evil, thou shalt 
not eat of that : for in the day that thou eatest there- 

(1) See Confess. Chap. xi. art. 1. (2) Gal.iii. 10. 



3 



26 THE LAW AS GIVEN, UNDER THE FORM 



of, thou shalt surely die."(1 ) " The soul that sinneth> 
it shall die.f(2) Seeing the natural law was promul- 
gated to Adam, who though a holy, was yet a mu- 
table creature, liable to fall away from God ; not 
only was a promise of eternal life, in case of obedi- 
ence, but a threatening of eternal death, in case of 
disobedience, superadded to it. Thus it was turned 
into a covenant or law of works, of which, the law 
of the ten commandments was, and is still, the 
matter. Accordingly, in its covenant form, it not 
only says to every man who is under it, " Do and 
live," but, " Do or die; Do, on pain of death in 
all its dreadful extent." This law of works has a 
twofold power ; a power to justify persons, if they 
yield perfect obedience, and a power to condemn 
them, if in the smallest instance they disobey. It 
said to Adam, and it says to every descendant of 
Adam, " If thou offend but in one instance, dying 
thou shalt die." It is to every sinner, the minis- 
tration of condemnation and of death. That aw- 
ful sanction is founded in the justice of God, and is 
as much according to his mind and will, as the pre- 
cept of the law itself. His mind and will are un- 
changeable ; consequently, no sooner did man be- 
come a sinner, than he became subject to the first 
and to the second death, which, Divine justice and 
faithfulness were bound to see inflicted upon him. 
One single transgression, has forever cut him off 
from all possibility of attaining life by the law. 
And since all have sinned, consequently, " by the 
works of the law, shall no flesh living be justified." 
The law of works has pronounced all the race of 



(1) Gen. ii. 17. 



(2) Ezek. xviii. 4. 



OF THE COVENANT OF WORKS, TO ADAM. 27 

Adam guilty, has condemned them to eternal pu- 
nishment, and has not made the smallest provision 
for their deliverance. 

That penal sanction, annexed to the law of the 
covenant, was most reasonable. There were indeed 
many other motives, which might have induced 
Adam to continue obedient. But as he was na- 
turally a mutable creature, and as yet, was only In 
a state of probation, his Creator had sufficient rea- 
* son to be jealous of him. The Lord, therefore, in 
order to guard his grace and condescension, from 
being despised and trampled on, annexed such a 
penalty to his righteous law, as, if duly considered, 
should serve to terrify man from violating his gra- 
cious covenant. Death, especially spiritual and 
eternal death, could not but appear to Aclam, whose 
knowledge and holiness were perfect, to be of all 
objects, the most horrible. Nothing could appear 
better calculated, to deter him from transgressing 
the covenant, than the awful consideration that, as 
he was already bound by the precept, to perform 
perfect obedience, so he should, if he disobeyed, 
be as firmly bound by the curse, to suffer endless 
punishment. Besides the punishment of death, 
in all its dreadful extent and duration, is no more, 
dian the smallest sin against the infinite Majesty 
of heaven, justly deserves. It is due to the sin- 
ner; and immutable justice requires, that every man 
should have all that is due to him. "The wages of 
sin is death."(l) 

it is evident, then, that the promise of life in case 
of obedience ; and the denunciation of death in the 



(1) Rom. vi. 23. 



28 THE LAW AS GIVEN, UNDER THE FORM 

event of disobedience, annexed to the law of crea- 
tion, made it to Adam, a covenant of works pro- 
posed. Nothing further was necessary, to com- 
plete this covenant with him, as the head and repre- 
sentative of his natural posterity, than his consent 
to each of those articles. Since he was created 
in the image of God, he could not but discern 
clearly, the equity and advantage of that Divine 
covenant, and so approve and consent to it. His 
consenting to it, accordingly, is hinted in these 
words of Eve to the serpent ; " We may eat of 
the fruit of the trees of the garden ; but of the 
fruit of the tree which is in the midst of the gar- 
den, God hath said, Ye shall not eat of it, neither 
shall ye touch it, lest ye die."(i) Adam then con- 
sented to the precept, promise, and threatening, of 
the first covenant. And in his consent to it, as 
well as in God's approbation of the tenor of it, the 
formal obligation of it consisted j so far as that was 
superadded to the previous obligations, under which 
h?- tejj by the law of creation. In consenting to 
the precept, he bound himself to perfect obedience, 
as the condition of eternal life to himself and his 
posterity ; as well as, to believe whatever God 
should afterwards reveal, and to do whatever he 
should command. By consenting to the promise,, 
he agreed that, he would have eternal life on no 
other condition, than that of personal and perfect 
obedience ; and that, he would never have eternal 
life, unless he performed and persevered in> such 
obedience. In consenting to the threatening, in 
case of disobedience, he bound himself to renounce, 



(1) Gen. III. 2, S. 



OF THE COVENANT OF WORKS, TO ADAM. 29 

in that event, all his pretensions to life by that cove- 
nant ; and he obliged himself, to suffer the full exe- 
cution of the penalty denounced. By thus appro- 
ving, and consenting to, that proposed contract, the 
form of it was completed ; and the obligations of it 
became so firm, that the one contracting party could 
not retract, without the consent of the other, 

Since Adam, in consenting to the penal sanction 
of the first covenant, bound himself and his natural 
posterity never to have eternal life, but on condi- 
tion of his perfect obedience ; and since he failed 
of this obedience, and so fell, with all his natural 
descendants, under the begun execution of the pe- 
nalty ; — no sinner under that broken covenant, is 
bound by it, to seek eternal life by his own per- 
formances. The penalty of the covenant, to which 
Adam, as the representative of his posterity con- 
sented, is, by his transgression, now become abso- 
lute ; and it binds the unregenerate sinner as firmly, 
as the precept itself does. Instead, then, of obliging 
him to seek eternal life for his obedience, it binds 
him to suffer eternal death for his disobedience. 
His consent, in the first Adam, to the penalty, he 
is not at liberty to recall, except he be released by 
God the other contracting Party. He is therefore 
as firmly bound, according to the constitution of 
the covenant, to endure the full execution of the 
penalty, unless God himself deliver him from it, 
as, to yield perfect obedience to the command. 
The curse of the law is so bound upon him, that 
it would be a second breach of the covenant, to 
seek to elude the execution of it, so long as he de- 
sires to continue under that covenant. But to seek 
eternal life by his own righteousness, is to try to 
3* 



30 THE LAW AS GIVEN, UNDER THE FORM, &C. 

elude that execution. No obligation therefore lies 
on a sinner, under the covenant of works, to seek 
eternal life for his own obedience : on the contrary, 
it is utterly unlawful for him to attempt this. That 
very contract, which afforded man while innocent, 
a prospect of life, now that he is guilty, debars him 
from all expectation of it. The covenant of works, 
left innocent man at liberty to expect life, upon his 
perfect obedience, but did not oblige him to seek 
it, on that ground ; but only on the ground of the 
faithfulness of God in the promise, in which, he 
graciously annexed eternal life to perfect obedi- 
ence.^) And, if it did not oblige innocent man to 
seek life, on the ground even of perfect obedience ; 
how can it bind guilty man to seek it, on the ac- 
count of imperfect obedience ? The law as a cove- 
nant, indeed, leaves the sinner at liberty, nay, it 
commands him. to receive the righteousness of the 
second Adam, offered to him in the gospel, and to 
seek, as well as to expect, eternal life, on the ground 
of this consummate righteousness : but so long as 
he continues to reject this righteousness, the law 
continues its obligation on him, both to perform 
perfect obedience, and to suffer the infinite execu- 
tion of the curse. The connexion established by 
the covenant, between perfect obedience and life, 
and between the smallest instance of disobedience 
and death, is immutable and eternal. And there- 
fore, no sinner can otherwise be delivered from the 
bond of that covenant, than by receiving and pre- 
senting to the law of it, the perfect and glorious 
righteousness of the second Adam, which answers 



(1) Matth. xix. 16, 17. 



THE LAW IN THE HAND OF CHRIST, &C. 31 

fully all its high demands.(l) If he labour to escape 
the death threatened, and to procure the life pro- 
mised in it, by his own righteousness ; his labour is 
to no purpose, but to increase his guilt, and to ag- 
gravate his condemnation. (2) 

Before I conclude this Section, it may be pro- 
per to remark, That the moral law, in the revelation 
which is given of it in Scripture, is almost constantly 
set forth to us, in its covenant form, as proposed 
to the first Adam. And it appears, that the infi- 
nitely wise and holy Lord God, hath left it on record 
in that form ; in order that sinners of mankind 
might be convinced by it, not only of their sinful- 
ness and misery under the dominion of it, but of 
the utter impossibility of their ever obtaining jus- 
tification and eternal life, by any righteousness of 
their own. (3) 

Sect. III. Of the law, in the hand of Christ the 
Messed Mediator, as a rule of life to all true 
believers. 

The authority and obligation of the law of na- 
ture, which is the same as the law of the ten com- 
mandments, being founded in the nature of God, 
the almighty Creator and sovereign ruler of men. 
are necessary, immutable and eternal. They were 
the same, before the law received the form of a 
covenant of works, that they are, after it has re- 
ceived this form, and that they are, and will con- 
tinue to be, after it has dropped this form. It is 
divested of its covenant-form, to all who are vitally 

(1) Rom. x. 4. ami vii. 6. (2) Rom. ix. 30—32 

(3) Rom. iii. 20. 



32 THE LAW IN THE HAND OF CHRIST. 



united to the last Adam, who have communion 
with him in his righteousness, and who are instated 
in the covenant of grace. But though it is to 
them, wholly denuded of its covenant form, vet it 
has lost nothing of its original authority and obli- 
gation. Now that, it is taken in under the cove- 
nant of grace, and made the instrument of govern- 
ment, in the spiritual kingdom of Christ, it retains 
all the authority over believers, that, as a cove- 
nant of works, it has over unregenerate sinners. It 
is given to believers, as a rule to direct them, and 
as an authoritative law to bind them, to holy obe- 
dience. It has the sovereign and infinite authority 
of Jehovah, as a Creator, as well as a Redeemer, 
to afford' it binding force. His nature is in- 
finitely, eternally, and unchangeably holy ; and 
therefore his law, which is a transcript of his holi- 
ness, must retain invariably and eternally, all its 
original authority.(l) The law as a rule, then, is 
not a new preceptive law, but the old law which 
was from the beginning, issuing to believers, under 
a new form. 

This law issues to true Christians, from Christ, 
the glorious Mediator of the new covenant, and 
from God, as their Creator, Proprietor, Benefac- 
tor, and covenant God. It proceeds immediately 
from Jesus Christ, the blessed Mediator between 
God and men. Tt is taken in under the covenant 
of grace, and, in the hand of Christ the Mediator 
of that covenant, it is given to all who believe in 
him, and who are justified by faith, as the only rule 
of their obedience. The apostle Paul accordingly 



(1) Lev. xi. 44. 1 Pet. i. 15, 16. 



AS A RULE OF LIFE TO BELIEVERS. 33 



styles it, "The law of Christ."(l) It is a law, 
which Christ has clearly explained, and which he 
has vindicated from the false glosses of the Scribes 
and Pharisees ; his new commandment which he 
has given, and enforced by his own example ; and 
whose obligation on the subjects of his spiritual 
kingdom, he has increased by his redemption of 
them, from their bondage to sin and Satan. It is 
a law, which he, according to the promise of his 
gracious covenant, inscribes, by his Holy Spirit, 
on their hearts ; a law too, which he styles his 
yoke, and which, in comparison of the law of 
works, is a light and easy yoke.(2) While the law 
as a rule of life to believers, is issued forth immedi- 
ately from Christ to them, it proceeds, at the same 
time, from God, as their sovereign Lord, their 
Creator, Proprietor, and covenant God in him. 
God the Father saith concerning" Messiah, " Be- 
hold I have given him for a witness to the peo- 
ple, a leader and commander to the people."(3) All 
the sovereign authority of the Father, the Son, 
and the Holy Spirit, is, according to the everlast- 
ing covenant, vested in Him, as God-man, Me- 
diator, and King of Zion. In Exodus xxiii. 21. 
Jehovah gives this solemn charge to the Israelites, 
in reference to Messiah, the uncreated Angel 'of 
the covenant: — "Beware of him and obey his 
voice, provoke him not: for my name is in him;" 
as if he had said, " My essence, my sovereignty, my 
authority, my law, are in him, yea, all the fulness of 
the Godhead is in him ; and in him only will obe- 
dience to my law, be acceptable to me," The name 



(1) Gal. vi. 9. 



(2) Matt. A 29, 30. (3) Isa. lv. 4. 



34 THE LAW tN THE HAND OF CHRIST, 



of the Father is so in him, that his voice in the law, 
is the Father's voice ; for it follows in the 22J 
verse, " But if thou shalt indeed ohey his voice, 
and do all that I speak/' To the same purpose, 
the apostle Paul said of himself, That he was t: not 
without law to God, but under the law to Christ. "(1) 
To be not. without law to God, can mean no less 
than, to be under the law of God. Therefore, to 
be under the law of Christ, is the same as to be 
under the law of God. Believers, by being- under 
the law as a rule in the hand of Christ, or which 
is the same thing, by being under the law to 
Christ, are under the law of God. When they 
are under the law of the ten commandments, as 
the law of Christ, they are under it as enforced 
by all the sovereign authority of God. The ori- 
ginal authority of the moral law, is not in the 
smallest degree lessened, by the believer's recep- 
tion of it, not as the law or covenant of works, 
but as the law of Christ, standing in the covenant 
of grace. Its original obligation, proceeding from 
the infinite authority of the adorable Trinity, is 
inseparable from it, and cannot possibly be in the 
least impaired, by its being conveyed to believers? 
by and from the Lord Jesus. For He, equally 
with the Father and the Holy Spirit, is, in his 
Divine nature, the eternal Jehovah, " the Most 
High over all the earth." He is God over all, 
and the Creator of " all things that are in heaven, 
and that are on earth, visible and invisible."(2) 
He is also " in the Father, and the Father is in 
him. "(3) As God's authority to judge, is not less- 



(1) 1 Cor. ix. 21. (2) Col. i. 1G. (3) John xiv. 11. 



AS A RULE OP LIFE TO BELIEVERS. 



35 



ened, by his having committed all judgment to 
the Son ; so his authority to command, is not, and 
cannot be, in the least diminished, by his having 
given Christ " for a commander to the people." 

That the holy law of God should be given to 
believers, in and through the Mediator, and not 
immediately by God himself, is necessary. When 
the Divine law was at first given to man, he was the 
friend of God ; and so, he could receive the law 
immediately from him, in a manner consistent, 
both with the honor of God, and the safety of his 
own soul. But now, that man has sinned against 
the Lord, and has become an object of his infinite 
wrath, and that God hath assumed the character 
of an offended Sovereign, and an avenging Judge ; 
now, that the law as a covenant of works, is be- 
come the dreadful instrument of Divine indigna- 
tion, on account of sin ; the guilty sinner cannot 
regard either God, or his righteous law, but as 
an object of the greatest terror to him. It was 
requisite, then, that a Mediator should interpose 
both between the offended Lawgiver, and the sin- 
ner, and also between the violated law, and the 
sinner; who, by satisfying the justice of the one, 
and by answering the demands of the other, might 
obtain free access, for the guilty criminal, to both. 
Out of Christ the blessed Mediator, an boly God 
cannot, with the safety of his honor, have any 
dealing with a sinful creature ; but, in and by 
Christ, he can, consistently with his own infinite 
honor, and that of his holy law, issue forth his 
commandments to believers, and receive their sin- 
cere obedience. Accordingly, the great Mediator, 
having admitted believers to communion with him- 



36 THE LAW IN THE HAND OP CHRIST, 

self, in his surety-righteousness, writes by his 
Spirit the law on their hearts, and, in his Father's 
name, makes it the instrument of his government 
of them, and the rule of their duty to him. And, 
as the same law is called, the law of nature, be- 
cause in his creation, it was inlaid in the nature of 
the first man ; so it may be styled, the law of re- 
newed nature, because, in the hand of Christ, and 
as standing under the covenant of grace, it is in- 
terwoven with the new nature of all, who are 
" created again in him to good works." Since it 
is only in Christ, then, that the offended Majesty 
of heaven, can give his holy law to a sinner, and 
that a sinner can, with safety, receive and obey 
such a law ; it may well be called, " the law of 
Christ." Considered as the law of Christ's justified, 
sanctified, and peculiar people, it is not the law of 
an absolute God, or of God out of Christ, but the 
law of God in Christ. Were believers to keep the 
moral law, only as the law of nature, and without 
any relation to the Mediator, their obedience 
would be but natural religion : were they to obey 
it merely as a covenant of works, their obedience 
would be but legal righteousness ; but when they 
obey it, in its relation to Christ and the covenant 
of grace, their conformity of heart and life to it, is 
true holiness, acceptable to God by Jesus Christ. (1) 
The precepts of the law as a rule of life to true 
Christians, are the same with those of the law as 
a covenant of works, and they require the same 
perfection of obedience. The ten commandments 
are the precepts of the Divine law, both as a cove- 



(1) 1 Pet. ii.5. 



AS A RULE OP LIFE TO BELIEVERS. 



37 



nant of works to the unregenerate, and as a rule 
of duty to the saints. But while they are issued 
to believers, with all the sovereign authority that 
originally belonged to them, the obligations under 
which believers lie, to yield obedience to them, 
are greatly increased, by the grace of the Redeemer, 
and the mercies of redemption. If the saints 
are obliged as creatures, they are still more firmly 
bound as new creatures, to keep those command- 
ments. If they were formerly, under firm obliga- 
tions to obey them in their covenant form, as the 
precepts of God out of Christ ; they are now, un- 
der additional obligations to yield obedience to 
thern, as the commands of God, as their own God 
and Father in Christ. Does the grace displayed 
in the first covenant, oblige all who are under that 
covenant, to perform perfect obedience ? The ex- 
ceeding riches of grace in the second covenant, 
lay all who are instated in it, under additional ties 
to give perfect obedience. If sinners under the 
covenant of works, be bound to yield perfect obe- 
dience for life ; believers within the bond of the 
covenant of grace are under still higher obliga- 
tions to perform perfect obedience from life, and 
for the glory of Him who, by fulfilling all the 
righteousness of the law in its covenant form, has 
merited eternal life for them. The law as a rule, 
then, enforced by all the sovereign authority of 
God, both as Creator and Redeemer, requires 
believers to perform, not sincere only, but perfect 
and perpetual obedience. The great Redeemer 
gives this high command to all his redeemed: "Be 
ye therefore perfect, even as your Father which 
4 



38 THE LAW IN THE HAND OF CHRIST; 



is in heaven is perfect.' (l) Accordingly, real be- 
lievers, instead of resting satisfied with sincere 
obedience to that law, consider their want of abso- 
lute perfection in obedience, as their sin, and be- 
wail it as such. 

True Christians and none else, are under the 
law as a rule, in the hand of Christ. The apostle 
Paul exhorted the brethren in the Churches of 
Galatia, thus : " Bear ye one another's burdens, 
and so fulfil the law of Christ. r (2) The endearing 
relations, in which, believers stand to Christ and 
to God in him, as well as the inestimable blessings 
of salvation conferred on them, and the exceeding 
great and precious promises given them ; do all 
require and enforce their obligation, to abound in 
holy obedience to the law as a rule. (3) Believers, 
before the incarnation of Christ, were as much un- 
der the binding force of it, as believers now are. (4) 

The great design of God, in giving this law in 
the hand of Christ to his people, is not, that by 
their obedience to it, they may procure for them- 
selves, a right to eternal life; but, that it may 
direct and oblige them, to walk worthy of their 
union with Christ, of their justification in him, of 
their legal title to, and begun possession of life eter- 
nal, and of God himself as their God in him. Their 
conformity of heart and life, to its commands, in- 
stead of procuring their title to salvation, is a prin- 
cipal part of their salvation already begun, and a 
necessary preparative for the consummation of it, 
through eternity.(5) The law as a rule of life to 



(1) Matth. v. 48. (2) Gal. vi. 2. 

(3) 1 Pet. ii. 4, 5. 9. Tit. ii. 11—14. 2 Cor. vii. !. 

(4) Luke i. 73—75. (5) Heb. xii. 28. 1 Pet. ii. 9, 



AS A RULE OF LIFE TO BELIEVERS. 39 



believers, especially in this view of it, is very dif- 
ferent from the law as a covenant of works. The 
precept of the law as a covenant, is, " Do and 
live;" but the command of the law as a rule, is, 
"Live and do;" the law of works says, " Do, or 
thou shalt be condemned to die but the law, in 
the hand of Christ, says, " Thou art delivered from 
condemnation, therefore do the command of the 
former, is, " Do perfectly, that thou raayest have 
a right to eternal life ;" but that of the latter, is, 
" Thou already hast the begun possession of eter- 
nal life, as well as the promise of the complete pos- 
session of it, therefore do in such a manner, as to 
advance daily toward perfection :" by that, a man 
is commanded to do, in his own strength; but by 
this, he is required to do, in the strength that is 
in Christ Jesus. The Lord Jesus says to every 
believer, "My grace is sufficient for thee; my 
strength is made perfect in weakness, therefore do." 
The commandments of the law, both as a covenant 
and as a rule, are materially, but are not formally, 
the same. 

Although the law as a rule of duty to believers, 
requires perfect obedience from them; yet it ad- 
mits of God's accepting of their sincere obedience 
performed in faith, though it be imperfect. It ad- 
mils of his accepting of this obedience, not, indeed, 
as any part of their justifying righteousness, not, 
as the foundation of his acceptance of their persons 
as righteous ; but, as the fruit and evidence, of 
their being vitally united to his beloved Son, as 
Jehovah their Righteousness, and of their being 
already accepted in him.(l) 

(1) Epk i. 6. Heb. xiii. 16. 



40 THE LAW IN THE HAND OF CHRIST, 

Since true believers are already interested irre- 
vocably, in the covenant of grace, in the righte- 
ousness of Christ, and in the favour of God ; and 
since they have in Christ, and on the ground of 
his righteousness imputed to them, a complete se- 
curity against eternal death, and a full title to 
eternal life; the law as the law of Christ, has no 
sanction of judicial rewards or punishments : it has 
no promise of eternal life, nor threatening of eter- 
nal death, annexed to it. The form of the cove- 
nant of works, indeed, is eternally binding on all, 
who live and die under that violated covenant : 
but, because Christ as last Adam, hath answered 
all the demands of it, for believers, they are de- 
livered from the law in that form.(l) 

The law which believers are under, is the law of 
Christ, and of God in Christ, which has no promise 
of eternal life to them, for their obedience to it. 
The promise of eternal life to the saints, is the pro- 
mise of the covenant of grace or the gospel, and 
not of the law, as a rule of duty. Eternal life is 
promised to the^n, not in consideration of their 
sincere obedience to the law as a rule of life ; but 
on account of Christ's perfect obedience to it as 
a covenant of works, received by faith, and im- 
puted by God. It is promised to them, not as a re- 
ward of debt, for their sincere obedience ; but. as 
"the gift of God, through Jesus Christ our Lord. "(2) 
The righteousness of Jesus Christ imputed to 
them, gives them a perfect title to life : they are 
already heirs of it, "and joint heirs with Christ.' 7 
They have the begun possession of it, and have the 



(1) Rom. yii. 4. 6. 



(2) Rom. vi.23. 



AS A RULE OF LIFE TO BELIEVERS. 41 

gracious promise of the gospel, that they shall, in 
due time, attain the perfect and everlasting pos- 
session. There is therefore no need, that a pro- 
mise of eternal life, should be annexed to the law 
as a rule of duty, to be fulfilled to believers, on the 
ground of their obedience to that law. And indeed 
it cannot oe annexed to it. For since the law as 
a rule, cannot require less than perfection of obe- 
dience, and since believers cannot, in this life, 
yield perfect obedience to its precepts, it cannot 
justify them, nor promise life to them for their 
obedience. Neither can they begin to perform even 
sincere obedience to it, until in union with Christ, 
they are already justified and fully entitled to life 
eternal. Accordingly, we are informed in Scrip- 
ture, that believers are justified by grace, and by 
no law, nor work of a law, whether it be of the 
law as a covenant, or of the law as a rule. " That 
no man is justified by a law in the sight of God, 
it is evident."(l) u Christ is become of no effect 
unto you, whosoever of you are justified by a law."(2) 
" Therefore we conclude, that a man is justified 
by faith, without the deeds of a law."(3) No pro- 
mise of life^ then, is made to the sincere obedience 
of believers to the law of Christ ; otherwise, their 
title to life would be founded, not entirely on the 
righteousness of Christ imputed to them, but partly, 
if not wholly, on works done by themselves. 

As no promise of eternal life, belongs to the law 

(1) Gal. iiL 11. (2) Gal. v. 4. 

(3) Rom. iii. 28. The original word signifying law in these 
passages, I have used the freedom to translate literally ; that the 
Apostle's meaning may more clearly appear. 

4* 



42 THE LAW IN THE HAND OF CHRIST, 



as a rule of duty to believers ; so no threatening of 
eternal death, belongs to it. Not that the law con- 
sidered as a covenant of works, is stripped of its 
sanction. The penal sanction of it in that form, 
is eternal, and must be eternally endured by all who 
die under it. But, because the whole penal sanc- 
tion of it was wholly endured by Christ, the Surety 
of them who believe on him, and because his infi- 
nite satisfaction for all their sins, is placed to their 
account ; that law, being satisfied, cannot now 
condemn them. And as the law in its covenant 
form, cannot condemn them, or require from them, 
a double payment of the same debt; so neither can 
the law, in the hand of Christ, as a rule. No Di- 
vine law can condemn them. " There is now no 
condemnation to them who are in Christ Jesus."(l) 
Believers are perfectly and irreversibly justified ; 
and therefore, though their iniquities deserve eter- 
nal wrath, yet they can no more, make them ac- 
tually liable to that wrath. It is the peculiar pri- 
vilege of believers only, who are already justified, 
and so set for ever beyond the reach of condemna- 
tion, to be under the law in the hand of Christ. 
But were a threatening of eternal death, annexed 
to the law as a rule, in his hand ; every time that 
the believer transgressed this law, it would lay bifid 
anew, under condemnation ; and, as he, every mo- 
ment, falls short of perfection in his obedience, he 
must inevitably be, every moment, under condem- 
nation to eternal wrath. But instead of this, he 
always continues in a state of justification, and 
"never comes into condemnation. 7 ' "Whom God 



(1) Rom. viii. 1. 



AS A RULE OF LIFE TO BELIEVERS. 43 

did predestinate, them he also called ; and whom he 
called, them he also justified ; and whom he justi- 
fied, them he also glorified." "Who shall lay 
any thing to the charge of God's elect? It is God 
that justifieth ; who is he that condemneth?"(l) 
" Their sins and their iniquities, w T ill I remember 
no more. "(2) Though the law as a rule of duty, 
then, standing under the covenant of grace, as the 
instrument by which, the Lord Jesus rules the sub- 
jects of his spiritual kingdom, has lost nothing of 
its original authority to direct and bind them, even 
to perfect obedience ; yet, it has no promise of 
eternal life to them, for their obedience, and no 
threatening of eternal death, for their disobedience. 
Therefore, as the law in its covenant form, cannot 
either justify or condemn believers ; so neither 
can the law as a rule of life.(3) 

But though the law as a rule of duty to believers, 
has no sanction of judicial rewards and punish- 
ments; yet, it has a sanction of gracious rewards, 
and of paternal chastisements. A promise of gra- 
cious rewards or rewards of grace, to believers, in 
the way of their obedience, is annexed to the law 
in the hand of Christ. In order to dispose and en- 
courage them to obedience, God promises, on 
Christ's account, gracious rewards to them ; such 
as, The light of his gracious countenance, sensible 
and comfortable communion with him, peace and 
joy in the Holy Ghost, the assurance of their per- 
sonal interest in Christ, freedom from trouble of 
mind, hope in their death, and degrees of glory in 



(1) Rom. viii. 33, 34. (2) Heb. tht 12. 

(3) See Larger Cat. Ctuest. 97. 



44 THE LAW IN THE HAND OF CHRIST, 



eternity, corresponding probably to the degrees of 
their holy activity in time.( L) To the law as a rule 
in the hand of Christ, belongs also a threatening 
of jmternal chastisements. In order to deter be- 
lievers from disobedience, as well as to promote in 
them, the mortification of sin, the Lord threatens 
that, although he will not cast them into hell for 
their sins, yet he will permit hell, as it were, to 
enter their consciences; that, he will visit them with 
a series of outward afflictions; that, he will deprive 
them of that sensible communion with him, which 
they sometime enjoyed ; and that, he will afflict 
them with bitterness instead of sweetness, and with 
terror instead of comfort. (2) These chastisements 
are, to a believer, no less awful, and much more 
forcible, restraints from sin, that even the prospect 
of vindictive wrath would be. A filial fear of them, 
will do more, to influence him to the practice of 
holiness, than all the slavish fears of hell can do. 
A fear, lest he should be deprived of that sweetness 
of communion with God, with which he is fa- 
voured, will constrain him to say to his lusts, as the 
fig-tree in Jotham's parable, u Should I forsake 
my sweetness, and my good fruit, and go to be 
promoted over you?*' " Shall I leave the spiritual 
delight which I have had, in communion with my 
God and Saviour, and have fellowship with you V 
Or if, for his iniquities, he be already under the 
dreadful frowns of his heavenly Father ; his recol- 
lection of the comfort, which he formerly enjoyed, 
and of which he is now deprived, will make him 

(1) Psal. xix. 11. 2 Cor. i. 12. 2 Tim. iv. 7, 8. 

(2) Psal. lxxxix. 30—33. 1 Cor. xi. 30. 32. Heb. xii. 6—11. 



AS A RULE OF LIFE TO BELIEVERS. 45 



say, " I will go and return to my first husband ; 
for then was it better with me than now." (1) 

It is plain that, no sanction but this, is suitable 
to the happy state of believers. They in union 
and communion with the blessed Redeemer, are 
justified, adopted, sanctified, and instated in the 
covenant of grace, in which they " shall never 
perish, but have everlasting life." So long, indeed, 
as they are imperfect in holiness, and their temper 
and practice subject in change, such promises and 
threatenings are necessary. But it is manifest, that 
their necessity is occasioned by the remainders of 
sin in the saints, who require to be treated as chil- 
dren under age. It is necessary, in their state of 
imperfection, that they be influenced to obedience, 
by the promises and threatenings of the law of 
Christ : for, though their being excited to obedi- 
ence, by these promises and threatening?, is neither 
servile nor slavish, yet it is childish. It is not suit- 
able to the state of one, who, is u come to the mea- 
sure of the statue of the fulness of Christ." When 
believers become perfect, they will perform obedi- 
ence as freely, as the angels in heaven do : with- 
out being in the least influenced to it, by promises 
or threatenings : and the nearer they come to per- 
fection in holiness, the more free and disinterested, 
will their obedience be. But so long as they are in 
a state of imperfection, it is their duty, in order to 
advance in holiness, to have respect, in their obe- 
dience, to what the law of Christ promises and 
threatens to them. (2) 

(1) Hos. ii. 7. 

(2) Promises of gracious rewards, and threats of paternal chas- 
tisements, do properly belong to the covenant of grace which has 



46 



REFLECTIONS. 



It appears evident from what has been said 
That, though the ten commandments are the sub- 
stance of the law of nature ; yet they do not con- 
tain the whole of this law. The law of nature, in- 
scribed on the heart of man in his creation, had a 
penal sanction. Although a penal sanction, as is 
evident from the case of glorified saints and con- 
firmed angels, who are, and who will remain eter- 
nally, under the law of nature, is not inseparable 
from that law, yet such a sanction belongs to it. 

The devout and attentive reader, may hence dis- 
cern the difference, between Heathen morality, 
pharisaical righteousness, and true holiness. Hea- 
then morality is, external obedience to the law of 
nature, and may be termed, natural religion. Pha- 
risaical righteousnesss is, hypocritical obedience to 
the law as ^covenant ofioorks, and is usually called 
legal righteousness, or the works of the law. True 
holiness is, spiritual and sincere obedience to the 
law as a ride of life^ in the hand of the blessed 
Mediator, and is commonly styled, evangelical holi- 
ness, or true godliness. True believers are the 
only persons who obey the law, in its relation to 
Christ and to the covenant of grace ; and their acts 
of obedience, are the only spiritual sacrifices, ac- 
ceptable to God by Jesus Christ.(l) The holy Lord 

no proper penalty, rather than to the law as a rule. They are im- 
plied in the blessings promised in that covenant, or at least, are 
means of accomplishing the promises of it. But, seeing the law as 
a rule is received into the covenant of grace, as the instrument of 
Christ's government of his spiritual subjects ; those promises and 
threats may, I humbly apprehend, be said, though not Withstrict 
propriety, to belong, or be annexed to, the law in that form. 



(1) 1 Pet. ii. 5. 



REFLECTIONS. 



47 



God, doth not account himself glorified, by any 
obedience from the sons of men, except that which 
they perform to him as in Christ. For it is the 
will of the Father, the Almighty Creator, and sove- 
reign Ruler of the world, "That all men should 
honour the Son, even as they honour himself ; and 
that every tongue should confess, that Jesus Christ 
is Lord, to the glory of God the Father." 

It may be justly inferred from the preceding doc- 
trine, that the distinction of the Divine law, espe- 
cially, into the law as a covenant of works, and as 
a rule of life, is a very important distinction. It is, 
as the attentive reader has seen, a scriptural dis- 
tinction ; and it is necessary, in the hand of the 
Spirit, to qualify believers for understanding clearly, 
the grace and glory of the gospel, as well as the 
acceptable manner, of performing every duty re- 
quired in the law. To distinguish truly and clearly, 
between the law as a covenant, and the law as a rule, 
is, as one expresses it, 11 the key, which opens the 
hidden treasure of the gospel." No sooner had the 
Spirit of truth, given Luther but a glimpse of that 
distinction, than he declared that, he seemed to 
himself to be admitted into Paradise, and that, the 
whole face of the Scripture was changed to him. 
Indeed, without a spiritual and true knowledge 
of that distinction, a man can neither discern, nor 
love, nor obey acceptably, "the truth as it is in 
Jesus." Nay, if the law as a covenant, were not 
to be distinguished from the law as a rule, in the 
hand of the Mediator, it would inevitably follow, 
That believers are still under the law as a covenant 
of works ; that they ought still to regard God, not 



48 



REFLECTIONS. 



as their gracious God and Father, but as their 
angry and avenging Judge ; and that their sins, are 
still to be considered as transgressions only of the 
covenant of works, and as rendering them, notwith- 
standing their justification, actually subject to the 
curse and revenging wrath of God ; — contrary to 
Scripture,(l) and to our Confession of faith. (2) 

As an evidence that, all unregenerate persons, are 
under the dominion of the law as a covenant of 
works, the natural bent of their hearts, in all their 
views respecting the means of salvation, is to the 
way of that covenant. They all desire to be under 
the law of works. All who have embraced, either 
one or another of the false religions, that are in the 
world, agree at least in this principle, u That it is 
by doing, that men are to live." Hence, when the 
Lord opens the eyes of a man to see that horrible 
gulf of sin and misery, into which the first Adam 
plunged him, he is strongly inclined to exert him- 
self for deliverance, in the way of the covenant of 
works. He struggles hard to forsake his sins, and 
to perform his duties; hoping that, by his own 
performances, he will become so righteous, as to 
pacify the wrath of God, and to procure for him- 
self eternal life. Ah, ignorant, proud, vain at- 
tempt ! This, however, he resolutely persists ia do- 
ing, until he be made to despair, of ever being able 
to procure salvation for himself, in the way of that 
covenant. Indeed, this natural bent of the depraved 
heart, toward the way of the law as a covenant, 

(1) Rom. vi. 14 — and vii. 1—6. and viii. 1, 2. 

(2) Confess. Chap. xix. art, 1, 6. 



REFLECTIONS. 



49 



together with deep ignorance of the high demands 
of the law in that form, is the source of all the self- 
righteousness that is in the world. To take sin- 
ners off from this, to a cordial reliance only on the 
righteousness of the second Adam, for all their 
title to salvation, is a special part of the Holy Spirit's 
work, in conviction and conversion ; and to do it, 
requires a greater exertion of his Almighty power, 
than even to create a world. 

From what has been said, we may also see that, 
there are two sorts of sinners, who offend more 
especially, against the law in its covenant form ; 
namely, legalists and antinomians. Legalists, on 
the one hand, transgress against it, by seeking to be 
justified by their own pretended obedience to it : 
Antinomians, on the other, offend against it, by des- 
pising the Divine authority and obligation of it. 
The former, transgress against the form of the law 
as a covenant, by depending on their own obedi- 
ence for justification : the latter, offend against the 
?natter of it, or the ten commandments, as^ vested 
with all the infinite authority which belongs to it, 
by disregarding that high authority. Legalists con- 
tend, that believers are under the law, even as it is 
the covenant of works : Antinomians, on the con- 
trary, assert, that believers are not only, not under 
it as a covenant, but not under it, even as a rule of 
duty. These two assertions, are not more contrary 
to one another, than they both are, to the truth as 
it is in Jesus. In the Scriptures, we are informed 
that, believers are delivered from the law as a cove- 
nant of works ; but that, they are under it, and 
delight to be under it, as a rule of life. Indeed, to 
5 



50 



REFLECTIONS. 



affirm that they are freed from it in its covenant 
form, implies that they are under it in another 
form. 

Does the law in its covenant form, command 
every sinner under it, who hears the gospel, to believe 
and repent? Then, it is of inexpressible importance 
to every sinner, to believe that it does. If the law 
as a covenant of works, do not require of every sin- 
ner under it who hears the gospel, faith and repent- 
ance ; it will follow, that faith and repentance, as 
acts or works, cannot be excluded from being 
grounds, of a sinner's justification in the sight of 
God: since, on that supposition, they cannot be 
denominated works of the law ; under which cha- 
racter, all the sinner's works of obedience are, in 
Scripture, excluded from being causes of his justi- 
fication before God.(l) Doubtless, if the moral law, 
or law as a covenant, taken into the administration 
of the covenant of grace, do not require faith and 
repentance, then, there must be a new law to com- 
mand them. Besides, if faith and repentance, 
which, as some have said, contain all that is neces- 
sary to salvation, be commanded only by a new 
and gospel law, then the moral law is unnecessary : 
and so, a wide door will be opened to gross Anti- 
nomianism. Sinners, then, are commanded by the 
moral law as a covenant, and by no other law, to 
believe and repent ; and saints, are commanded by 
the moral law as a rule of life, and by no other, to 
advance in the exercise of faith and repentance. 

To conclude : Is it so, that the moral law, has 
lost nothing of its original authority and obligation, 



m Gal. ii. 16. 



THE LAW AS PROMULGATED, &C. 51 

by being, to believers, divested of its covenant form ? 
Then the supposition, that the sovereign authority 
of God in it, is laid aside, or that the original ob- 
ligation of it, is in the least degree weakened, by 
its being issued to believers, as the law of Christ, is 
utterly groundless. Such a supposition, reflects 
great dishonour on the glorious Mediator. For, 
is not our Lord Jesus, equally with the Father and 
the Holy Spirit, " Jehovah, the most high over all 
the earth ?" Doth not u all the fulness of the 
Godhead, dwell in Him bodily ?"(1) Is not the 
name, or infinite authority of God, in him ?(2) Is 
it not by Him, that all things were created, and 
that they all consist ?(3) How then is it possible, that 
the original and infinite authority of the Divine 
law, can in the smallest degree be lessened, by its 
issuing to true believers, from Him who is God 
over all, the great God our Saviour? 



CHAPTER II. 

OF THE LAW OF GOD AS PROMULGATED TO THE 
ISRAELITES FROM MOUNT SINAI. 

After the Israelites, the peculiar people of God 
had. during their long continuance, and grievous 
bondage in Egypt, become grossly ignorant of the 
precepts and penalties of his righteous law, He 
graciously condescended to reveal it to them, in ex- 
press terms, and with awful solemnity, from mount 



(I) Col. ii, 9. (2) Exod, xxiii. 21. (3) Col. i. 16, 17. 



52 THE LAW AS PROMULGATED TO THE 



Sinai. In this publication of his law to them, he 
summed it up in ten commandments ; and there- 
fore it is commonly styled. The law of the ten com- 
mandments. Whilst it is largely set forth, and ex- 
plained in the whole word of God, it is briefly com- 
prehended in ten words or commandments. (1) It 
was God in the person of the Son, who, from the 
top of mount Sinai, spake these words. For we 
read that, the Prophet, whom Jehovah was to raise 
up to the children of Israel, of their brethren like 
unto Moses, was " the Angel who spake to him 
in the mount Sinai. r (2) And the apostle Paul 
saith, i: See that ye refuse not him that speaketh 
namely, " Jesus the Mediator of the new cove- 
nant " for if they escaped not, who refused him 
that spake on earth, much more shall not we escape, 
if we turn away from him that speaketh from hea- 
ven, &c.' ? (3) After the Son of God had, in the 
hearing of all the assembly of Israel, spoken those 
commandments, out of the midst of the fire, he 
wrote them on two tables of stone. Moses informs 
us that, " the tables were written on both theiu 
sides ; that, on the one side and on the other, they 
were written. r (4) They were filled with writing on 
both their sides, perhaps, in order to teach us that, 
when this law is written on the hearts of believers, 
they are sanctified wholly ;(5) and that, nothing must 
be either added to the words of the law, or taken 
away from them. It is remarkable, that the ten 
commandments were, by the finger of God, written 
on tables of stone, twice. After the first two tables 

(1) Deut. x. 4. (2) Acts vii. 37, 38. (3) Heb. xii. 25, 26. 
(4) Exod. xxxii. 15. (5) 1 Thess, v. 23. 



ISRAELITES, FROM MOUNT SINAI. 53 



had been broken by Moses, beneath the mount, the 
Lord was graciously pleased to write, on other two 
tables, the same words that he had written on the 
first. (1) His writing of the law twice, without the 
smallest variation, and that on tables of stone, was 
doubtless intended to represent to us, as well as to 
the Israelites, the immutable authority, and eter- 
nal obligation, of that law. When the moral law 
was promulgated to Israel, from mount Sinai or 
Horeb, we are informed that, it was given them in 
the form of a covenant. Moses said to them, 
u The Lord our God made a covenant with us in 
Horeb. 5, (2) "Take heed unto yourselves, lest ye 
forget the covenant of the Lord your God, which 
he made with you."(3) Hence, the tables of stone 
are styled, the tables of the covenant, and the words 
engraven on tliem, the words of the covenant. 

The ten commandments, accordingly, were pub- 
lished from Sinai, in the form of a covenant, or fe- 
deral transaction. The sffai transaction was a 
mixed dispensation. In it, the covenant of grace 
was ?*epeated8in& published; thecovenantof w T orks 
was awfully displayed, in subservience thereto; and 
a national covenant between God and the Israelites, 
who also made, as an appendage to the covenant of 
grace. Accordingly, the law of the ten command- 
ments was thence promulgated, by the Son of God, 
the glorious Mediator, as a rule of life to believers, 
in a manner suited to the covenant of grace ; the 
same law was repeated and displayed to the Israel- 
ites, in the form of the covenant of works ; and it 
was published to them, as the matter of a national 

(1) Exod. xxxiv. L (2) Deut. v. 2. (3) Deut. iv. 23. 

5* 



54 THE LAW AS A RULE OF DUTY TO BELIEVERS, 

covenant, or covenant of peculiarity, between God 
and them. I shall endeavor, briefly to consider 
the moral law, in each of these views. 

Sect. I. Of the covenant of grace, and of the 
ten commandments } as the rule of duty to 
believers according to it, as published from 
mount Sinai. 

The covenant of grace, both in itself, and in the 
intention of God, was the principal part of the 
Sinai transaction. It was therefore published first ; 
as appears from these words, in the preface, stand- 
ing before the commandments, " I am the Lord 
thy God" These gracious words, in which, Jeho- 
vah exhibited himself to the Israelites as their 
God, were spoken to them, as his peculiar people, 
the natural seed of Abraham, and as typical of all 
his spiritual seed.(l) To this gracious offer or grant, 
which Jehovah made of himself to them, as their 
God and Redeemer, the ten commandments were 
annexed, as a rule of duty to them as his pro- 
fessed people, and especially, to true believers 
among them as his spiritual seed. In virtue of his 
having engaged to answer for them, all the demands 
of the law as a covenant of works, he repeats and 
promulgates it to them, as a rule of life in the cove- 
nant of grace. Instead of saying to them, Keep 
my commandments, that I may become your God ; 
he, on the contrary, said to each of them, u I am 
the Lord thy God," therefore keep my command- 
ments. This is not the form of the law as it is the 
covenant of works, but the form of it only as the 



(1) Gal. iii. 16, 17. 



PUBLISHED FROM MOUNT SINAI. 55 



law of Christ, and as standing in the covenant of 
grace. But more particularly: That, in the Sinai 
transaction, the covenant of grace, with the law 
annexed to it as a rule of life, was repeated and de- 
livered to the Israelites, appears evident to me, 
from the following considerations : 

h The ten commandments are founded on these 
words of the preface; "I am the Lord thy god, 
which have brought thee out of the land of Egypt, 
out of the house of bondage."(l) The inestimable 
privilege here exhibited, is made the foundation of 
the duty required. Jehovah the Son of God, and 
the Messenger of the covenant of grace, spoke 
those words to the members of his visible church, 
the natural posterity of Abraham. He declares 
that he is their God, in virtue of this covenant 
made with Abraham ; " I will establish my cove- 
nant between me and thee and thy seed after 
thee, ---to be a God unto thee, and to thy seed 
after thee."(2) He also affirms that, he is their 
God who hath brought them out of the land of 
Egypt, according to this promise which he made 
to Abraham, when, in the most solemn manner, 
he renewed the covenant with him ; ki Afterwards 
shall they come out with great substance."(3) He 
first avouches himself to be their God and Re- 
deemer, and then, commands them to perform all 
their duties to him. This was the very form of 
his covenant with Abraham. "The Lord ap- 
peared to Abram, and said unto him, I am the 
Almighty God ; walk before me, and be thou per- 
fect ;"(4) as if he had said, " I am a God all-suffi- 



(1) Exod. xx. 2. 
(3) Gen. xv. 14. 



(2) Gen. xvii. 7. 
(4) Gen. xvii. 1. 



56 THE LAW AS A RULE OF DUTY TO BELIEVERS, 

cient for thee, both to uphold and protect thee, and 
to provide all good things for thee : walk therefore 
before my face, and be thou perfect." But the co- 
venant, made and renewed with Abraham, as also 
with Isaac and Jacob, was the covenant of grace ; 
a covenant to be believed, and embraced by faith. 
When the covenant, made with the Israelites at 
Sinai, was afterwards renewed with them in the 
land of Moab; we are told, it was in order " that 
the Lord might be unto them a God, as he had 
sworn to their fathers, to Abraham, to Isaac, 
and to Jacob. ; '(1) The covenant of grace, then, 
which had been made with Abraham, was the very 
covenant, that was expressed in the preface to the 
ten commandments, and repeated from mount 
Sinai to the Israelites. Besides in the Sinai trans- 
action, Jehovah exhibited himself to Israel, not 
only as their God and Redeemer; but as a God 
who promised, to forgive iniquity,(2) to circumcise 
the heart to love him, (3) to take them for his inhe- 
ritance, to lead them, instruct them, and keep them 
as the apple of his eye,(4) and to dwell and walk 
among them. (5) These evidently are promises of 
the covenant of grace. 

2. They, with whom Jehovah covenanted at 
Sinai, are styled in Scripture, The people of God, 
upon whom he was to have mercy :(6) a peculiar 
treasure to him, above all people :(7) his first bom, 
precious in his sight and honourable ;(8) and the seed 

(1) Deut. xxix. 12, 13. (2) Exod. xxxiv. 7. 

(3) Dent. xxx. 6. (4) Deut. xxxii. 9, 10. 

(5) Exod. xxix. 45, 46. Lev. xxvi. 12. (6) Hos. ii. 23. 
(7) Exod. xix. 5. (8) Exod. iv. 22. 



PUBLISHED FROM MOUNT SINAI. 



57 



of Abraham, to whom the promises were made.(l) 
These descriptions of ancient Israel, given of them, 
as a people in covenant with God, refer evidently 
to the covenant of grace. 

3. God commanded the tw T o tables of stone, on 
which he had written the ten commandments, the 
second time, to be laid up in the ark. Accord- 
ingly, after the first tw^o tables, which had been 
hewn, as well as engraven, by God himself, had 
been broken beneath the mount ; the second, which 
were hewn by Moses the typical mediator, were 
deposited in the ark. (2) This represented that, after 
the Divine law as a covenant of works, had 
been broken, it was to be fulfilled by Christ the 
true Mediator, and to be laid up, as fulfilled and 
honoured, in Him. (3) Because the fulfilling of the 
law, written on those tables, by obedience and suf- 
fering, was the proper condition of life, in the co- 
venant of grace made with the second Adam ; as 
the Representative of his spiritual seed ;(4) they are 
called, u The tables of the covenant,-' and the ark, 
in which they w T ere deposited, " The ark of the 
covenant. '"(5) And because the law as a rule of life, 
in which Jehovah testified his will to his people, 
was written on them, as also because they were a 
testimony, of his gracious covenant with that peo- 
ple ; they are styled, " The two tables of testi- 
mony,'^) and the ark into which they were put 
" The ark of the testimony."(7) Moreover, the 
tables of the law in the ark, were covered and hid, 



(1) Gal. iii. 16. (2) Deut. x. 3, 5. 
(4) Matth. iii. 15. (5) Heb. ix. 4. 
(7) Exod. xxv. 23, 



(3) Isa.xlii.21.' 
(6) Exod. xxxi. 18, 



58 THE LAW AS A RULE OF DUTY TO BELIEVERS, 

by the mercy-seat or propitiatory cover. This 
prefigured, that the violated law should be so co- 
vered by the Divine Surety, who was to fulfil all 
the righteousness of it for believers, as never to ap- 
pear any more, to condemn them.(l) Tt was, after 
the Lord had renewed with the believing Israelites, 
the covenant of grace, that he said to Moses, 
" Come up to me into the mount, and be there : 
and 1 will give thee tables of stone, and a law, anc 
commandments which I have written ; that thou 
mayest teach them. "(2) It was after that too, that 
he commanded Moses to make the ark and the 
mercy-seat ; in order not only to keep the tables 
safely, but to cover and remove the form of the 
covenant of works, which had been upon the com- 
mandments engraven on them, that believers might 
not perceive it. And it was also after that solemn 
transaction, that Moses was enjoined, to lay up 
the tables in the ark, and under the mercy-seat ; 
to signify that, as the ark with the mercy-seat was 
an eminent type of Christ, so the law is in Christ 
to believers, and, in his hand, is issued forth as 
from the mercy-seat, to thern^ or from God as 
pacified toward them. It is manifest, then, that 
the covenant of grace, with the law annexed to it, 
as a rule of life, was published from mount Sinai, 

4. The same also appears evident, if we consider 
that, the covenant made with the Israelites at Sinai, 
could not be the covenant of works, God could 
not consistently, either with his own honour, or 
with the nature of the covenant of works, renew 
or make again that covenant, with persons, who, 



(I) Rom., viii. 33 ; 34. (2) Exod. xxiv. 13, 



PUBLISHED FROM MOUNT SINAT. 59 



by breaking it in the first Adam> had already sub- 
jected themselves to the penalty of it. He could, 
indeed, display it in its terror, before condemned 
sinners, but could not again make it with them. 
Neither could he renew it with the Israelites in 
particular, without disannulling the covenant of 
grace made with Abraham, in which, he graciously 
promised to be a God to him, and to his seed 
after him : for a future covenant of works, made 
with the seed of Abraham, would annul the former 
covenant of grace, made with him as their repre- 
sentative. But this covenant was not, and could 
not be, annulled by the transaction at Sinai; for 
the apostle Paul says, " That the covenant, that 
was confirmed before of God in Christ, the law 5 
which was four hundred and thirty years after, 
cannot disannul, that it should make the promise 
of none effect.' ; (l) Since the covenant made with 
the Israelites at Sinai, then, did not, and could not, 
so disannul the covenant of grace, made with 
Abraham and his seed, especially his believing 
seed after him, as to make the promise of no effect, 
it could not be the covenant of works. It was, 
therefore, the covenant of grace, that was repeated 
and offered to his posterity, on that solemn occa- 
sion; and it was the law, standing in that gracious 
covenant, as the rule of their obedience, that was 
promulgated to them. 

5. That, in the transaction at Sinai, the cove- 
nant of grace was published to the Israelites, is also 
evident from this ; that, after Moses had taken 
the book of the covenant, and read it in the audi- 



(1) Gal. iii. 17. 



60 THE LAW AS A RULE OF DUTY TO BELIEVERS, 

ence of the people, he took half of the blood of the 
sacrifices, which had on that solemn occasion been 
slain, and sprinkled it on the people, and said, 
« Behold the blood of the covenant, which the Lord 
hath made with you, concerning all these words. "(1) 
An Apostle informs us, that Moses, on that great 
cccasion } sprinkled with the blood, the hook of the 
covenant, as well as all the people.(2) It would seem 
that, he laid the book on the altar, before he sprink- 
led the altar, with the other half of the blood. Now, 
according to the same Apostle, it was the first Tes- 
tament, or Old Testament dispensation of the cove- 
nant of grace, that was thus dedicated with the 
blood of the sacrifices. (3) It was therefore the cove- 
nant of grace, according to the Jewish dispensa- 
tion of it, that was delivered from mount Sinai. 
Moreover, the blood sprinkled by Moses, was typi- 
cal of the blood of Christ ; and the sprinkling of 
that, both on the altar and on the people, was figur- 
ative of the sprinkling of this, both on the altar 
of his Divine nature, for the satisfaction of justice, 
and on his people, for the justification of their per- 
sons, and the sanctification of their natures. But 
it was the New Testament dispensation of the 
covenant of grace, that the blood of Christ con- 
firmed ; which is therefore called, u the blood of the 
everlasting covenant ;"(4) and it is according to the 
covenant of grace, and that only, that the blood of 
Jesus is sprinkled, either for pardon, or for purifi- 
cation. 

6. The promulgation of the ceremonial law, 



(1) Exod. xxiT. 8. 
(3) Heb. ix. 18. 20, 



(2) Heb. ix. 1 9. 
(4) Heb. xiii. 20. 



PUBLISHED FROM MOUNT SINAI. 



61 



formed a part of the transaction at Sinai ; and that 
law had no reference, but to the covenant of grace. 
When it was enacted, to regulate the worship of 
the Israelites, it was so framed, as to prefigure 
Messiah in his obedience and suffering, and also 
the privileges and duties of believers, in every fu- 
ture age, according to the covenant of grace. (1) 
The sacrifices enjoined by that law, did not make 
atonement for sin, in any other point of view, than 
as types of the sacrifice of Christ. Hence, the 
burnt sacrifice, is said to have been " an offering of 
a sweet savour, or, for a savour of rest, to the 
Lord."(2) But it could not be a sacrifice of a grate- 
ful odour to Him, from any value or virtue in it- 
self: but only, from its being a figure of the sacri- 
fice of Christ, with which, as an atonement for the 
sins of his people, God is infinitely well pleased. (3) 
The sacrifices, which the Israelites were enjoined to 
offer, had indeed influence, to remove typical or 
ceremonial guilt, and to prevent temporal punish- 
ment ; but they had not the smallest efficacy, to 
remove real or moral guilt from the conscience. 
But though they themselves, could procure only a 
figurative pardon, they served to prefigure our 
great Redeemer, who, " by one offering, hath per- 
fected forever, them that are sanctified."(4) And it 
was only, when an Israelite presented his sacrifice, 
in the faith of the great atonement, to be, accord- 
ing to the covenant of grace, made by the sacrifice 
of Christ, that he received a real and full remission 
of sin. 

i (1) Col. ii. 17. Heb. x. 1. (2) Le?. i. 9. 

(3) Heb. ix. 9 } 10. 14. and x. 4. (4) Heb. x. 14. 

6 



62 THE LAW AS A RULE OF DUTY, &C. 



7. Lastly, Circumcision and the Passover, the 
two sacraments of the covenant of grace, as for- 
merly made with Abraham, Isaac, and Jacob, were 
appended to the transaction at Sinai. ( I) They were 
added to it. as seals of the covenant of grace ; in 
order to confirm the interest and the faith of be- 
lievers, in that covenant : and, by a Divine appoint- 
ment, they continued to be the signs and seals of 
it, during the whole period of the Jewish dispensa- 
tion. But the sacraments of the covenant of grace, 
ceuld not, as sealing ordinances, be appended to 
any other covenant. The covenant of grace, then, 
with the moral law standing in it, as a rule of life 
to believers, was promulgated from mount Sinai to 
the Israelites : and was, both in itself, and in God's 
intention, the principal part of the transaction at 
Sinai. 

It will be proper here to observe that, although 
believing and unbelieving Israelites, in the Sinai 
transaction, were under the covenant of grace ; yet 
they could not both be under it, in the same respects. 
The believers among them, were internally and 
really under it, and under the moral law as a rule 
of life, as all true believers in every age are :(2) but 
the unbelievers, were only externally, in respect of 
their visible church-state, under it.(3) and under the 
law as a rule of duty. 

(1) John vii. 22, 23. Deut. xvi. 1—8. 

(2) Rom. vi. 14. 1 Cor. ix. 21. (3) Rom. k. 4. 



THE LAW AS A COVENANT OF WORKS, &C. 63 

Sect. II. Of the moral law in the form of a co- 
venant of works, as displayed to the Is- 
raelites on mount Sinai 

The violated covenant of works, as I observed 
above, was not, and could not be, made or renewed 
with the Israelites at Sinai : for it was a broken co- 
venant, and besides, it was a covenant between 
God and man as friends, whereas now, man is be- 
come the enemy of God. But though it was not 
renewed with them, yet it was, on that solemn oc- 
casion, repeated and displayed to them. It was 
not proposed to them, in order that they might con- 
sent, by their own works, to fulfil the condition of 
it; but it was displayed before them, in subservi- 
ence to the covenant of grace, that they might see 
how impossible it was for them as condemned sin- 
ners, to perform that perfect obedience, which is 
the immutable condition of life in it. Although the 
Lord knew well, that they were far from being able 
to yield perfect obedience ; yet he saw proper, to 
set forth eternal life to them upon these terms ;(1) 
and so, to speak to them, in a strain adapted to 
(heir self-righteous temper. For, previous to the 
giving of the law to them at Sinai, they were so ig- 
norant of the perfection, and vast extent of that 
holy law, as well as of their own utter inability, 
to perform the smallest acceptable obedience to 
it ; and at the same time, they were so full of self- 
confidence, as to say to Moses, " All that the Lord 
hath spoken, we will do."{2) God, therefore, dis- 
played on mount Sinai, the law of the ten com- 



{$) Lev. xviii. 5. Deut. xxvii. 26. (2) Exod. xix. 8. 



64 THE LAW AS A COVENANT OF WORKS, 

mandments as a covenant of works, in subservience 
to the covenant of grace. He displayed it in that 
form, in order that the people might, by contem- 
plating it, see what kind and degree of righteous- 
ness it required, as the condition of eternal life ; 
and that by means of it, finding themselves utterly 
destitute of perfect righteousness, they might be 
impelled to take hold of the covenant of grace, in 
which, the perfect righteousness of the second 
Adam, is provided and exhibited, for the justification 
of all who believe. 

Now, that the law of the ten commandments as 
a covenant of works, was repeated and displayed 
on mount Sinai, in subservience to the covenant of 
grace, appears evident, 

1. From the thunderings and lightnings, the 
noise of the trumpet, and the mountain smoking, 
the thick darkness, and the voice of the living God, 
speaking out of the midst of the fire, on that awful 
occasional ) These terrible emblems, signified the 
vindictive and tremendous wrath of God, which 
is due to all the race of Adam, for their breach of 
the covenant of works, by transgressing the law of 
that covenant. (2) They represented also the extreme 
danger, to which, every sinner who continues un- 
der the law in its covenant form, is exposed ; as 
being liable, every moment, to the eternal execu- 
tion of its dreadful curse. This awful display of 
the law as a covenant of works, though it was not 
the principal, yet was the most conspicuous part of 
the Sinai transaction: for " the people saw the 
thunderings and the lightnings, and the noise of 



(1) Exod. xx. 18. Deut. v. 22. 26, (2) Gal. iii. 10. 



DISPLAYED ON MOUNT SINAI. 



65 



the trumpet, and the mountain smoking " And 
so terrible was the sight, that Moses said, I ex- 
ceedingly fear and quake."(l) Now, the covenant 
of works was displayed, in this tremendous form, 
before the Israelites ; in order that self-righteous 
and secure sinners among them, might be alarmed, 
and deterred from expecting justification in the 
sight of God, by the works of the law ; and that, 
convinced of their sinfulness and misery, they might 
be persuaded, to flee speedily to the blessed Media- 
tor, and to trust in Him for righteousness and sal- 
vation. That terrible display, accordingly, contri- 
buted in some measure, to humble them, to lessen 
that self-confidence which they had formerly dis- 
covered, and to show them their need of the Divine 
Redeemer, and of union with him by faith, in 
order to their being qualified for performing accept- 
able obedience. This appears from their own words 
to Moses, after the dreadful sight which they be- 
held : " Speak thou unto us," said they, "all that 
the Lord our God shall speak unto thee, and we 
will hear and do? Standing afar off, they do not 
say, as they did, before the publication of the law 
at Sinai, " All that the Lord hath spoken, we will 
do but, — " We will hear and do f " We will first 
hear or believe, and then do." For speaking in 
this strain, the Lord commended them thus : " They 
have well said all that they have spoken. O that 
there were such an heart in them ! J, (2) They said 
well, in that they made hearing or believing, the 

(1) Heb. xii. 2L 

(2) Deut. v. 27 — 29. Hearing is applicable to the words of 
the gospel, as well as to those of the law. 

6* 



66 THE LAW AS A COVENANT OF WORKS, 



principle of acceptable obedience.(l) The law then, 
as it is the covenant of works, entered at Sinai, 
"that the offence might abound/' not in the life 
by the commission of it, but in the conscience by 
conviction : (2) it entered, that it might be their 
" school-master to bring them unto Christ, that 
they might be justified by faith."(3) 

2. That the law as a covenant of works, was 
displayed on mount Sinai, appears also from this : 
That the ten commandments, written on tables df 
stone, and so given to Moses on Sinai, are, by the 
apostle Paul, styled, " the ministration of death, 
written and engraven in stones."(4) Now it is mani- 
fest, that these commandments are no otherwise the 
ministration of death, than as they are in the form 
of the covenant of works. In this form, they were 
delivered to Moses, to be deposited in the ark ; in 
order to prefigure, the fulfilling of them by Messiah, 
" the Surety of a better covenant," and the conceal- 
ing of that form, or the removal of it from them, to 
all who should believe in Him. 

3. The moral law, as it was delivered from 
mount Sinai, is, in Scripture, expressly styled a cove- 
nant. These are the two covenants ; the one from 
the mount Sinai. (5) The law, in that promulgation 
of it, was such a covenant, as had the appearance 
through misapprehension of its design, of disannul- 
ling the covenant of grace, made with Abraham. 
u The covenant," says the apostle Paul, " that 
was confirmed before of God in Christ, the law, 
which was four hundred and thirty years after, can- 



(1) Heb. xi. 6. (2) Rom. v. 20. (3) Gal. iii. 24. 
(4) 2 Cor. iii. 7. (5) Gal. iv. 24. 



DISPLAYED ON MOUNT SINAI. 67 



not disannul, that it should make the promise of 
none effect."(l) The law, included a way of obtain- 
ing a title to the heavenly inheritance, typified by 
that of Canaan, so very different from that of the 
promise made to Abraham, as to be incompatible 
with it. " For if the inheritance be of the law, it 
is no more of promise: but God gave it to Abra- 
ham by promise.(2) The covenant of the law from 
mount Sinai, then, was the covenant of works; 
which contains a method of obtaining the inherit- 
ance, inconsistent with that of the promise ; but 
which cannot disannul the promise, or covenant of 
grace. Besides, Moses, speaking of that law under 
the denomination of a covenant, affirms that, it 
was not made with the Patriarchs, or displayed 
publicly before them. " The Lord our God, says 
he, made a covenant with us in Horeb : the Lord 
made not this covenant, with our fathers, but with 
us. "(3) This covenant displayed on Sinai, then, was 
not the covenant of promise, made with the fathers 
of the Tsraelitish people. 

4. The covenant of works is, in the New Testa- 
ment, introduced, and illustrated from the law as 
given by Moses. Our blessed Lord, in replying 
to one who asked him, What good thing he should 
do, that he might have eternal life, said, " If thou 
wilt enter into life, keep the commandments ; 
namely, Thou shalt do no murder, Thou shalt not 
commit adultery, Thou shalt not steal, Thou shalt 
not bear false witness, Honour thy father and thy 
mother, &c."(4) These being some of the com™ 



(I) Gal. iii. 17. 
(3) Deut. v. 2, 3. 



(2) Gal. iii. 18. 

(4) Matth. xix. 17—19. 



68 THE LAW as A COVENANT OF WORKS, 

mandments, promulgated from mount Sinai, our 
Lord repeats them to him. in the form of the cove- 
nant of works. And the apostle Paul, when men- 
tioning the promise of the covenant of works, says, 
" Moses describeth the righteousness which is of 
the law, That the man which doeth those things, 
shall live by them "(1) In expressing also the penal 
sanction of that covenant, he says, "As many 
as are of the works of the law, are under the curse : 
tor it is written,(2) Cursed is every one that conti- 
nueth not in all things, which are written in the 
book of the law, to do them."(3) That a condi- 
tional promise,(4) then, and a dreadful curse,(5) as 
well as the ten commandments, were published to 
the Israelites, is plain ; and it is no less evident, 
that, according to our Apostle in the passages 
cited above, they are the form of the covenant of 
works. 

5. That the law in the form of a covenant of 
works, was displayed on mount Sinai, appears like- 
wise, from the opposition between the law and 
grace, often mentioned and inculcated in the New 
Testament. We there read that, i: The law was 
given by Moses, but grace and truth came by Jesus 
Christ ;"(6) and that, " The law is not of faith ; 
but, The man that doeth them shall live in them."(7) 
But it is, in its covenant form only, that the law in 
Scripture, is contrasted with grace. 

6. In the Sinaitic transaction, the hewing of 
the latter tables of stone by Moses, before God 



(1) Rom. x. 5. 
(4) Lev. xviii. 5. 
(7) Gal. iii. 12. 



(2) Deut. xxvii. 26. 
(5) D«ut. xxvii. 26. 



(3) Gal. iii .10. 
(6) Johni. 17. 



DISPLAYED ON MOUNT SINAI. 



69 



wrote the tea commandments on them, might be 
intended to teach sinners, that they must be con- 
vinced of their sin and misery, by the law as a co- 
venant of works, before it can be written legibly on 
their hearts, as a rule of life. 

7. Lastly, The same also appears, from these 
words of the apostle Paul, cited above, i: These 
are the two covenants ; the one from the mount 
Sinai, which gendereth to bondage. The co- 
venant which gendereth to bondage, is, the cove- 
nant of works made with Adam, as the head and 
representative of all its natural posterity, and dis- 
played on mount Sinai to the Israelites. This co- 
venant gendereth to bondage ; for, according to 
the Apostle, the children of it, or they who are 
under it, are excluded from the heavenly inherit- 
ance, as Ishmael was, from Canaan the typical 
and earthly inheritance. " Cast out the bond- 
woman and her son: for the son of the bond- 
woman, shall not be heir with the son of the free 
woman."(2) The genera-ting of bond-children, ex- 
cluded from the heavenly inheritance, is a distin- 
guishing property of the covenant of works ; and 
it cannot be a property of the covenant of grace, 
under any of its dispensations. It is the covenant 
of works only, that has a tendency, to beget a ser- 
vile and slavish frame of spirit. 

It is evident, then, that the covenant of works 
was displayed on mount Sinai. It was there dis- 
played, together with the covenant of grace, in or- 
der to subserve the latter ; and particularly, to re- 
present to the Israelitish church, that the dis- 



(1) Gal. iv. 24. 



(2) Gal. iv. 30, 



70 THE LAW AS A COVENANT OF WORKS, 



charging of the principal and penalty of the cove- 
nant of works, was to be required of Messiah, the 
Surety of elect sinners, as the proper condition of 
the covenant of grace. 

Although the Sinaitic transaction, was a mixed 
dispensation ; yet the covenant of grace and the 
covenant of works, were not blended together in it. 
The latter as well as the ceremonial law, was added 
to the former ; and was added to it, in order 
that, the Israelites might be so convinced of their 
sinfulness and misery, as to see their extreme need 
of embracing the promise, or covenant of grace. 
God, says the apostle Paul, " gave the inheritance 
to Abraham by promise. "Wherefore then serveth 
the law ? It was added because of transgressions, 
till the seed should come to whom the promise was 
made. j; (l) The promise, made to Abraham and to 
his seed, we have found in the preface to the ten 
commandments. To this promise or covenant of 
grace, then, was the law T or subservient covenant 
of works, added. It formed no part of the cove- 
nant of grace, which had been a covenant entire to 
the Patriarchs, before that was added to it at Sinai ; 
and it is a covenant entire to believers under the 
gospel, after that is removed from it : for our 
Apostle says, " It was added till the seed should 
come." 

Accordingly, the ten commandments as promul- 
gated from mount Sinai, must be considered at least, 
in a two-fold point of view : namely, as the law of 
Christ, or the law as a rule of life to believers, and. as 
the law as it is the matter of a covenant of works. 



(1) Gal. Mi. 18. 19, 



DISPLAYED ON MOUNT SINAI. 



71 



to unregenerate sinners. This I humbly appre- 
hend, is intimated to us, by their having been 
twice written on tables of stone, by God himself,(l) 
and, by the double accentuation of them, in the 
sacred Original. 

In the Sinai transaction, then, the promise or 
covenant of grace, was published to the Israelites, 
and the law or covenant of works also, as subser- 
vient to it. The former was and still is, a cove- 
nant to be believed or embraced by faith ; the 
latter, a covenant to be done or fulfilled. The 
apostle Paul, accordingly, contrasts the one with 
the other, thus ; " The law is not of faith : but 
the man that doeth them, shall live in them. "(2) 
The covenant to be embraced by faith, was given 
to the fathers of the Israelites, as well as to them- 
selves ; but concerning the covenant to be done, 
Moses said to them, 81 The Lord made not this 
covenant with our fathers, but with us."(3) And 
again, "The Lord spake unto you out of the 
midst of the fire ; — and he declared unto you his 
covenant, which he commanded you to perform^ 
even ten commandments."(4) Although the same 
covenant of works, that was made with Adam, was 
displayed from mount Sinai ; yet it was, for a very 
different purpose. God's design, in making this 
covenant with Adam, was, to have that righteous- 
ness which was due to him, from man : but his 
great design, in displaying it to Israel at Sinai, 
was, that they, by contemplating it, might see 
what kind and degree of righteousness, it was, by 



(1) Exod. xxxii. 16. atidxxxiv. 1. (2) Gal. iii. 12. 
(3) Deut. v. 3. (4) Deut. iv. 12, 13. 



72 THE LAW PROMULGATED AS 



which they could be justified before God ; and that, 
finding themselves wholly destitute of that righte- 
ousness, they might be excited to take hold of the 
covenant of grace, in which, a perfect righteousness 
for justification, is graciously provided. 

Should the attentive reader now T ask, Seeing the 
covenant of grace, and also that of works, were 
both repeated from mount Sinai, were not the 
Israelites under both these covenants, at one and 
the same time? I would answer ; They could not 
be under both, at the same time, and in the same 
respects. The believers among them, as I hinted 
above, were internally and really, under the cove- 
nant of grace, and only externally, under that ter- 
rible display of the covenant of works, as it was 
subservient to that of grace ;(1) whereas, the unbe- 
lievers, were externally and by profession only, 
under that dispensation of the covenant of grace,(2) 
but were internally and really, under the covenant 
of works. (3) 

Sect, III. Of the lata promulgated from mount 
Sinai, to the Israelites, as the matter of a 
national covenant between God and them. 

When we consider God, as delivering to the 
Israelites at mount Sinai, not only the moral law, 
but the ceremonial and judicial laws, as appendages 
to it ; and, as requiring them to perform obedi- 
ence to these, as the condition of their happy en- 
trance into Canaan, and especially, of their peace- 
ful and continual residence in it, as a nation; we 

(1) Gal. iii. 24. (2) Rom. ix. 4. (3) Rom. iv. 14 
(4) Gal. iv. 4, 5. 



THE MATTER OF A NATIONAL COVENANT, &C 73 

are to regard those laws, as the matter of a national 
covenant, or covenant of peculiarity r , between Je- 
hovah and them. To consider Jehovah the Son of 
God, as the King or Sovereign of Israel as a nation 
or political body, is perfectly consistent with our 
viewing of Him likewise, as their God and Redeem- 
er : and, to regard his law, promulgated from mount 
Sinai to them, as the ride of their obedience con- 
sidered as a nation, is consistent enough w 7 ith view- 
ing it, at the same time, as a covenant of works, 
and as a rule of duty to believers, in the covenant 
of grace. 

In the Sinaitic transaction, then, the eternal Son 
of God is to be considered, as the Monarch or 
King of the Israelites ;(1) and they are to be viewed 
as a nation or political community, under a theo- 
cratical government. As their King, he enacted 
and proclaimed laws, exacted tribute, disposed of 
offices in the state, made war and peace, defended 
his people from their enemies, and punished with 
death, those of his subjects who refused allegiance 
to him. He gave the moral law to them, as the 
primary rule of the obedience, which he required 
in this covenant.(2) He gave them also, the cere- 
monial and judicial laws, as appendages to it ; and 
these were reducible to one or other, of the pre- 
cepts of it. The ceremonial institutions, which, 
in the sacred history, are frequently called Statutes, 
were, for the most part, reducible to precepts of 
the first table ; and the judicial laws, which, in the 
same history, are often styled Judgments, were most- 
ly reducible to precepts of the second table. Some 



(1) 1 Sam. xii. 12. (2) Deut. iv. 13. 

7 



74 THE LAW PROMULGATED AS 



of the judicial institutions, however, were append- 
ages to precepts of the first table. 

Now, as the moral law required Israel, to perform 
obedience, both to the ceremonial, and the judicial 
precepts ; so, while the ceremonial institution?, 
were to regulate them in their ecclesiastical capaci- 
ty, the judicial precepts, were to direct them in their 
civil capacity, as a nation under the immediate 
government of God, as their King. The laws 
then, which Jehovah prescribed to the Israelites, 
by which, he was to govern them as his subjects, 
were chiefly the judicial laws. And, seeing these 
are all reducible to precepts of the moral law, they 
required internal, as well as external, obedience j 
the obedience of the heart, as well as of the life : 
they directed and bound every Israelite, in the 
inward man, as much as in the outward. The sum 
of the duty required in the moral law, is love. 
"Thou shalt love the Lord thy God, with all 
thine heart, with all thy soul, and with all thy 
might: "(I) "Thou shalt love thy neighbour as 
thyself."(2) Remarkable are these words of Moses 
to Israel: " Know, therefore, that the Lord thy 
God, he is God, the faithful God, which keepeth 
covenant and mercy with them that love him, and 
keep his commandments, to a thousand genera- 
tions ; and repayeth them that hate him to their 
face, to destroy them : he will not be slack to him 
that hatcth him, he will repay him to his face."(3) 
One of the precepts of the second table of the moral 
law, to which, the judicial precepts were redu- 



(1) Deut. vi. 5. (2) Lev. xix. 18. (3) Deut. vu.9, 10. 



THE MATTER OF A NATIONAL COVENANT, &C. 75 

cible, is, " Thou shalt not covet "(Y) Seeing God 
was a /Spirit, under the old, as well as he is, under 
the new dispensation ; he, as the king of Israel, 
required more from them, than merely external 
obedience to his commands. Loyalty even to a 
mere earthly prince, comprises inward respect, as 
well as outward adherence, to him and to his laws. 

The conditions, then, of that national covenant, 
which God made with the Israelites at Sinai, were, 
The obedience both of the heart and of the life, 
to all his commands, and more immediately, to 
those of his judicial letw. "And it shall come to 
pass, if ye shall hearken diligently unto my com- 
mandments, which I command you this day to 
love the Lord your God and to serve him with all 
your heart, and with all your soul ; that I will give 
you the rain of your land, in his due s$ason,(2) &c. 

The promises of that national covenant, were 
promises of temporal good things to the Israelites, 
both as a body politic, and as individuals ; and of 
these in subservience to their enjoyment of religious 
privileges. The inheritance of the earthly Canaan, 
as typical of the eternal inheritance, was given to 
Abraham by promise, by an absolute promise, 
u For if the inheritance be of the law," says the 
Apostle, " it is no more of promise ; but God gave 
it to Abraham by promise."(3) God promised freely 
the land of Canaan, to Abraham and his seed, 
as an inheritance; and therefore the promise of it, 
was not a conditional, but an absolute promise. 
Accordingly, it is called u the land of promise."(4) 



(1) Exod. xx. 17. 
(3) Gal. iii. 18, 



(2) Deut. xi. 13—15. 
(4) Heb. xi. 8,9. 



76 THE LAW PROMULGATED AS 



The typical inheritance of Canaan. then, was not 
of the law ; that is, it was not given to Abraham 
and his seed, on condition of their obedience^ as if 
that had founded their title to it ; but it was given 
to them, by an absolute promise. In the Sinai 
transaction, Jehovah promised to Israel as a nation, 
in reference to Canaan, That they should easily 
subdue the nations of Canaan ; that their land 
should abound with milk and honey, corn and 
wine] and every thing else, conducive to their ex- 
ternal prosperity; that, under the Divine protec- 
tion, they should enjoy a long and peaceable pos- 
session of that country ; that God would multiply 
them, as the sands of the sea, and as the stars 
of heaven ; that he would render them valiant in 
battle, /md victorious over their enemies ; that he 
would save them from famine, pestilence, and the 
other plagues which he had inflicted on the Egyp- 
tians-; and, that he would favour them with the 
symbols of his peculiar presence. These were the 
leading promises of the Sinaitic covenant, considered 
as* a national covenant ; and they were all exhi- 
bited to the Israelites, in a conditional form. This 
will appear evident, if the passages, marked at the 
bottom of the page.(l) be considered. — But condi- 
tions are of two sorts ; antecedent, or consequent : 
antecedent, when the condition is the cause of the 
thing promised, or is that which gives a pactional 
title to it : consequent, when the condition is an- 
nexed to the promise, as an adjunct to the thing 
promised, or, as a qualification in the party to 

(3) Exod. xxiii. 22— 31. Lev. xxvi. 3—13. Deut. vii. 12—24, 
and xi. 13—17, and xxviii. 1—13, 



THE MATTER OF A NATIONAL COVENANT, &C. 77 

whom the promise is made.(l) Now in the latter 
sense, the obedience of the Israelites, to the pre- 
cepts especially of their judicial law, was a condi- 
tion of those promises. It was not a cause, why 
the good things promised, were bestowed on them ; 
but it was a qualification in them, or an adjunct, that 
was required to attend the blessings promised, and 
freely conferred. Accordingly, Moses said to Is- 
rael, " The Lord hath avouched thee this day, to 
be his peculiar people, as he hath promised thee, 
and that thou shouldst keep all his command- 
ments.^) Had the good things promised to the 
Israelites, been suspended on their obedience as 
the cause of them 7 or that which was to give a 
pactional title to them ; such promises, would have 
been inconsistent with the absolute promise, given 
them in Abraham, their illustrious progenitor. 
As the Israelites, even in their civil capacity, were 
a typical people, and their obedience, a typical 
obedience ; so their obedience was to be so con- 
nected with their temporal privileges, as to resemble 
the obedienee of God's spiritual Israel, in its con- 
nection with their spiritual privileges, under the 
gospel. 

True believers among the children of Israel, 
were the only persons, who performed sincere obe- 
dience to the law of that covenant. The unbelie- 
vers yielded only an external and hypocritical obe- 
dience, and that, merely to the letter of the law. 
So long, however, as they continued to yield even 
an external obedience, the promises of temporal 
good things, were fulfilled to them : for the Lord 



(l) See Ball on the Covenant, p. 133. (2) Deut. xxvi. 18 
7 # 



78 



THE LAW PROMULGATED, &C. 



" loved them for the^ fathers* sakes ;"(1) and there- 
fore, he favoured them with many external bene- 
fits. He also conferred favours on them, for the 
sakes of those among them, who were the objects 
of his everlasting love.(2) And so great was his love 
of true holiness, that he rewarded that external 
obedience, w T hich was only the shadow of it, with 
those extern al benefits, w 7 hich were shadows of good 
things to come. 

The penal sanctions of that national covenant, 
were, for the most part, temporal jnmis/wtents, 
These were denounced to the Israelites, not only 
as a nation, but as individuals. The punishments, 
which the Lord threatened against the violations 
of that covenant, by Israel as a community, were 
chiefly these: Famine, pestilence, and various other 
diseases, want of success in war, a smiting of their 
land with barrenness, a casting of them out of that 
promised land, and a dispersing of them among 
the heathen. (3) The punishments, which he threat- 
ened to inflict on the individual, who should dis- 
obey the law of that covenant, were such as these : 
That, he " would set his face against that man, 
and cut him off from among his people and that, 
he " would blot him out of his book," or out of the 
register of the living. (4) 

So much for the law of God, promulgated from 
mount Sinai, in its threefold character ; as a rule 
of life to believers, as a covenant of w T orks, and as 

(1) Rom. xi. 28. (2) Isa. vi. 13. 2 Cox. iv. 15. 

(3) Deut. iv. 25—28. xi. 17. xxviii. 15—68. and xxix. 22—28. 

(4) Lev. xvii. 10. xx. 2—6. and xxiii. 29, 30. Exod. xxxii. 33. 



REFLECTIONS. 



79 



the matter of a national covenant, between God and 
the Israelites. 

What has been advanced in this, and the two 
preceding Sections, may assist in guiding us to the 
meaning of what the apostle Paul says, in the viii. 
Chapter of his epistle to the Hebrews, from the 6th 
to the LOth verse, concerning the old and new cove- 
?iants. His design, in this epistle to the Hebrew 
Christians, was, to show them the preference of the 
new dispensation of the covenant of grace, which 
has taken place since the death of Christ, to that 
old dispensation of it, which had been established 
at Sinai, and had continued until his death. This 
he illustrates, not by stating the difference between 
the covenant of works, and the covenant of grace ; 
but, by showing the difference between the old dis- 
pensation, or former manner of administration, of 
the covenant of grace, tmd the new dispensation of 
t he same covenant. The former of these dispensa- 
tions, he styles, The first or old testament, and the 
latter, The new. The covenant of grace, accord- 
ing to the old dispensation of it, was published from 
mount Sinai, and, at the same time, the law was 
given to the Israelites, as the substance of a na- 
tional or political covenant, between God and them. 
Now the Apostle, in stating the difference between 
the old and new dispensations of the covenant of 
grace, affirms that, the new dispensation or testa- 
ment, is better than the old, and that, the promises 
of the new, are better than those of the old. They 
are comparatively better, than the spiritual pro- 
mises of the old dispensation or testament ; since, 



80 



REFLECTIONS. 



iu them, the grace of God is held forth, in more 
fulness, evidence, and spiritual efficacy, to all na- 
tions,^) than in those of the old : and they are ab- 
solutely better, than the temporal promises of that 
national covenant, which the Lord made with Israel 
as a political body. Since the land of Canaan, 
had been given to the posterity of Abraham, by 
promise, or as an inheritance^ the Apostle might, 
with strict propriety, call even the national cove- 
nant that had been made with that people, a testa- 
ment ; and might show the preference of the new 
testament to it, as well as to the old testament, or 
old dispensation of the covenant of grace. He 
seems, in Heb. viii. 9. especially, to have stated the 
contrast, between the new testament, and that na- 
tional covenant. From the 6th verse, to the end 
of the Chapter, the original word, which we render 
covenant^ the Geneva translators render testament; 
which seems to me, more suitable to the Apostle's 
argument, as well as to the analogy of faith, than to 
translate it covenant. For one and the same cove- 
nant of grace, was made with believers at Sinai, and 
is made with believers now, though under different 
dispensations, each of which, is called a testament. 
That gracious covenant, as published to Israel from 
mount Sinai, was a testament ; for it consisted of 
absolute grants and promises. Hence, our Apostle 
expressly styles it, a testament, and " the first 
testament."(2) The promises of it, were turned into 
a testament ; for the spiritual blessings promised, 
were, as they now are, gifts of sovereign grace. 



(1) Confess. Chap. vii. Sect. 6. (2) Heb. ix. 18. 20. 



REFLECTIONS. 



81 



From what has been said, we may learn also the 
meaning of these words above cited: "The law 
was given by Moses, but grace and truth came by 
Jesus Christ."(l) The law, which was given from 
mount Sinai, by the ministry of Moses, considered 
as the matter of the covenant of works, was a mi- 
nistry of rigour and of terror \ in opposition to the 
gospel dispensation, which is called grace : it was a 
ministration of condemnation and of death. Con- 
sidered as a rule of duty in the covenant of grace, 
and in the hand of Moses the typical mediator, it 
was a ministration of shadows, as opposed to truth. 
The gospel, or New Testament dispensation of the 
covenant of grace, is styled u grace and truth." 
It is grace, for it is a clear and efficacious exhibition 
of the covenant of grace, to sinners of mankind. 
It is truth, as opposed not only to falsehood, but 
to shadows. While Jesus Christ hath brought to 
his Church, the clearest discoveries of redeeming 
grace, he himself is the substance of all the Jewish 
types, and the accomplishment of all their predic- 
tions and promises. Moses was the minister of the 
law ; Christ is the Author of grace and truth, All 
the promises and blessings of salvation, now from 
his grace, and are performed by his truth. 

Must all the obedience, required in the law as a 
rule of life, be performed to the Lord as our God 
and Redeemer? Then, in order to perform spiri- 
tual and acceptable obedience to the ten command- 
ments, a man must trust in the Lord Jesus, for all 
his salvation, and trust that, God in Christ is his 
redeeming God, or that, Christ is his Redeemer, 



(1) John i. 17. 



82 



REFLECTIONS. 



and God in Christ, his covenant God. No obe- 
dience to those commands, is acceptable, but that 
which flows in the channel of the covenant of grace, 
and is performed to God in Christ, as our cove- 
nant God. The only way to yield evangelical and 
spiritual obedience, is, first, to accept cordially the 
offer of Christ, to trust that God in Christ, is our 
God, and then, to attempt universal obedience to 
Him as such. We cannot otherwise fear this glo- 
rious and fearful name, " The Lord thy God."(1) 
We are not to do, in order to believe ; but to be- 
lieve, in order to do. We are to trust in Christ, 
and in the promise, in order to be strengthened for 
obedience to the precept; for, acceptable obedience 
can never be performed, but in the strength of our 
almighty Redeemer. " Without faith in Him," 
as the principle of obedience, " it is impossible to 
please God."(2) 

To serve the Lord, by keeping diligently his holy 
commandments, is a most reasonable service. In- 
stead of requiring obedience from us, by his mere 
will, without assigning any other reason, he conde- 
scends to enforce his commands, by the most enga- 
ging and endearing motives. He exhibits himself 
to us, as Jehovah, the infinite, eternal, and un- 
changeable One; who hath his being of Himself, 
and from whom all being is derived; who is su- 
pereminent in every adorable perfection, and, at 
the same time, is our Creator, Preserver, and 
Governor. Our obedience, therefore, is not only 
due to Him, but is infinitely reasonable, Besides, 
he makes a grant of himself to us, as our God, our 



(1) Deut. xxviii. 58. 



(2) Heb. xi. 6, 



REFLECTIONS. 



83 



God in covenant ; related to us by an everlasting 
covenant, which is exhibited in the gospel to us, 
that we may so take hold of it, as to take possession 
of him, as our God and portion. He also pre- 
sents himself to us, as our redeeming God, who, 
in the person of the Son, redeems us from all our 
iniquity ; who delivers us from our spiritual thral- 
dom, and purifies us to himself, a peculiar people 
zealous of good works. (3) How delightful to re- 
flect, that he incites us to obedience, not merely by 
his sovereignty over us, but by the attracting con- 
sideration, that he is our God, our redeeming God, 
who hath obtained eternal redemption for us ! 
When the believer considers, what the great Re- 
deemer is to him, and what He bath done, and is 
doing for him; should not his heart overflow with 
adoring gratitude, and should not he express his 
gratitude, by a voluntary and cheerful obedience 
to all his commands? Can any thing be more rea- 
sonable ? 

The children of fallen Adam, are so bent'upoti 
working for life, that they will on no account 
cease from it, till the Holy Spirit so convince them 
of their sin and misery, as to show them that, mount 
Sinai is wholly on fire around them, and that, they 
cannot with safety remain, a moment longer, within 
the limits of it. Strange indeed it is, that sin- 
ners, already condemned by the law of works, 
should, nevertheless, imagine a probability, yea, a 
certainty, of obtaining eternal life by their own 
works, according to that very law. The depraved 
sons of Adam think, like Samson, to rouse them- 



(1) Tit. ii. 14. 



84 



REFLECTIONS. 



selves and walk, as in former times, as if their 
strength were yet in them ; and multitudes never 
perceive, that is gone, till after they have been 
seized, in virtue of that violated law, and bound 
with chains of eternal darkness. And Oh! what 
addition to the anguish of damned souls, will it be, 
to reflect that, they dreamed of attaining life by a 
law, which, to a sinner is, and cannot but be, a 
" ministration of death and that, by supposing 
in themselves, an ability still to answer the demands 
of the law, they have rendered it, so much the 
more able to condemn them ! One reason, there- 
fore, why the Lord displayed the law as a covenant 
of works, on Sinai, was, That self-righteous Israel- 
ites, and all pharisaical professors to the end of 
time, might see, that as they have sinned, and so 
have not performed perfect obedience, it is abso- 
lutely impossible for them to attain justification and 
eternal life on the footing of their own works.(l) 
The law was there displayed in its covenant form, 
in order to discover sin and condemn for it ; and 
so. to stir up secure sinners, to inquire after the 
perfect fulfilment of it, by the second Adam :(2) for, 
till self-righteousness be overthrown, a man will 
never submit to the righteousness of Jesus Christ. 

We may hence learn the great difference, be- 
tween performing duties, in the ivay of the covenant 
of works, and in that of the covenant of grace. Ac- 
cording to the first covenant, sinners perform du- 
ties, in order that these may entitle them to life ; 
but according to the second, saints perform them, 
because they already have a title to life : according 



(1) Rom. iii. 20. 



(2) Deut. xXTii. 26. 



THE PROPERTIES, &C. 



85 



to the former, unregenerate men do them, in their 
own strength ; but according to the latter, regene- 
rate persons perform them, in the strength of 
grace derived from the second Adam. The mo- 
tives of obedience, under the covenant of works, are 
the slavish fear of hell, and the servile hope of hea- 
ven; whereas, the motives of duty, in the covenant 
of grace, are love and gratitude to God, not only 
as the Creator, and Preserver, but as the God, and 
Redeemer, of his people.(l) 



CHAPTER III. 

OP THE PROPERTIES OP THE MORAL LAW. 

The peculiar and distinguishing qualities of the 
moral law, are these : 

1. It is universal^ or of vast extent. It extends 
to all men, in every age, place, and condition, and 
to all their inclinations, thoughts, words, and ac- 
tions. " Now we know," says the apostle Paul, 
" that what things soever the law saith, it saith to 
them who are under the law ; that every mouth 
may be stopped, and all the world may become 
guilty before God. Therefore, by the deeds of the 
law, there shall no flesh be justified in his sight."(2) 
Whilst it binds all the human race, at all times, 
and in all places and conditions, it reaches to all 
the dispositions, thoughts, and purposes of the 
heart, as well as to all the words, and actions of the 



(I) 2 Cor. v. 14, 15. (2) Rom. Hi. 19, 20. 

8 



86 



THE PROPERTIES 



life. It extends to every motion and affection of 
the soul, and to every part and circumstance of 
human conduct. The Divine law is a rule for the 
heart, as well as for the life, of every descendant of 
Adam. "Thy commandment," says David, "is 
exceeding broad."(l) No finite understanding can 
reach the boundary of it, or find out how compre- 
hensive it is. It extends to countless multitudes of 
things, in every moment, and in every possible cir- 
cumstance. The moral law 7 , indeed, is summed up 
in the ten commandments ; but it extends itself, 
notwithstanding, through the whole word of God, 
So extensive are those commandments, that every 
thing which he requires, may be reduced to one or 
other of them. 

2. It is perfect. " The law of the Lord," says 
David, "is perfect, converting the soul.' ? (2) So per- 
fect is it, that it binds every one to full conformity 
in the whole man, unto the righteousness of it, 
and to entire obedience for ever ; so as to re- 
quire the utmost perfection of every duty, and to 
forbid the least degree of every sin. (3) It requires 
all the duty which a man owes to God, to himself, 
and to his neighbour \ and it demands perfection 
of obedience. No partial or defective obedience, 
can be sustained. The smallest degree of imper- 
fection, renders a person obnoxious to the curse : 
so that, salvation by the law, is absolutely unat- 
tainable ; because no man, since the fall, can per- 
form the perfect obedience which it demands. The 
perfection of every grace, and of every act of obe- 



(1) Psal. cxix. 96. (2) Psal. xix. 7. 

(3) Larger Cat. Quest. 99. Matth. v. 21—48. James ii. 10. 



OF THE MORAL LAW. 



87 



dience, is required in it. Nothing must be taken 
from it, or corrected in it, and nothing is to be add- 
ed to it.(l) The Lord Jesus explained the law, but 
he did not, in the smallest degree, either correct, 
or enlarge it. He and his Apostles taught no- 
thing, but what Moses and the Prophets had pre- 
viously inculcated. (2) He said, indeed, to his disci- 
ples, " A new commandment I give unto you, 
That ye love one another."(3) This command, 
however, is not new as to the substance of it, for it 
is a summary of the second table of the law ; and 
therefore it is called " an old commandment 
which we had from the beginning :"(4) but it is 
styled nev:, because it is enforced by the new mo- 
tive and example, of the immense love of Christ in 
dying for us. This is evident from these words of 
his, which immediately follow ; " As I have loved 
you, that ye also love one another." Christ also 
commands us to deny ourselves, and to take up our 
cross and follow him; but these duties are comprised 
in that of loving God supremely. The prayer 
likewise, which our Lord taught his disciples, con- 
tains no petitions, but what the saints under the 
Old Testament, were taught to present to Jehovah. 
(5) Indeed, such is the perfection of the Divine law, 
that it cannot require, or sustain, any thing short 
of obedience absolutely perfect. It requires not 
only that, there be no direct violation of any of its 
precepts, but that, there be no appearance of trans- 



(1) Deut. iv. 2. (2) Matth. vii. 12. Acts xxvi. 22. 
(3) John xiii. 34. (4) 1 John ii. 7. 

(5) Isa, lxiii. 16. Psal. Ivii. 11. and cxliii. 10—12. Prov. 
xxx. 8. Psal. xxv. 11. and xvi. 1. 



88 



THE PROPERTIES 



gressing any of them ; no consent of the heart ; no 
inclination, nor affection, to the smallest violation 
of any ; no secret delight in evil, nor desire that it 
were lawful ; but, on the contrary, that there be 
a supreme delight in the purity and perfection, of 
every one of its commands. This law is despised 
and dishonoured, if it be not acknowledged to be so 
perfect, that nothing can be accepted by it, but 
that which is in all respects perfect. It demands 
perfection, in the principles, in the parts, in the de- 
grees, and in the perpetuity of obedience. In a 
work, such is the perfection of it, that it was suffi- 
cient to be the rule, even of the consummate righ- 
teousness of Jesus Christ himself. 

3. This law is also spiritual. The Lawgiver is 
a spirit, the God of the spirits of all flesh ; and he 
beholds all the inclinations and affections of the 
soul, as well as all the deeds of the body. His law 
therefore is spiritual. (1) requiring internal, as well 
as external obedience. It reaches the understand- 
ing, will, and affections, with all the other faculties 
of the soul, as well as all the gestures, words, and 
actions of the body. It extends, not only to exter- 
nal appearances, words, and works, but to the dis- 
positions, thoughts, principles, motives, and de- 
signs of the heart ; and requires the spiritual per- 
formance, both of internal and external obedience. (2) 
It requires that, every duty proceed from spiritual 
principles, such as, union with Christ, faith, love, 
and every right habit of the soul ; that, it be per- 
formed in a spiritual manner, that is, according to 

(1) Rom. vii. 14. (2) Heb. iv. 12. Matth. xxii. 37—39, 
Lev. lix. 17. 



OF THE MORAL LAW. 



89 



a spiritual rule, and in the exercise of the graces of 
the Spirit; and that, it be directed to spiritual 
ends, the glory of God in Christ, and the eternal 
enjoyment of him. Every man is commanded by 
it, thus " to mind the things of the Spirit, 5 ' and so 
to "live and walk in the Spirit. "(1) 

4. It is a holy law. " The law," says the apos- 
tle Paul, "is holy, and the commandment holy."(2) 
The moral law is a fair transcript of the infinite 
holiness of God's nature, and an authoritative de- 
claration of his will ; and it binds all the children 
of Adam, to perfect holiness of heart and of life. 
It enjoins every thing that is holy, every thing, 
which is conformable to those moral attributes and 
actions of God, which are patterns for our imitation. 
Since it is intrinsically pure and holy, it gives no 
just occasion to the least motion of sin in the 
heart ; but, on the contrary, it discovers, forbids, 
and condemns every inordinate affection, every 
unholy desire. It is the immutable, and eternal, 
standard of all true holiness, w 7 hether of the 
heart, or of the life : and whilst it is both the rule, 
and the reason of holiness, its direct tendency is, to 
encourage and advance it, in every regenerate soul 
AH the precepts of it are perfectly holy, every way 
becoming an infinitely holy God to publish, and 
rational creatures to obey. The Divine law is so 
holy, that it calls for spotless obedience, not only 
in the words and actions of the life, but in all the 
inclinations, thoughts, and motions of the heart. 
It reaches, not only to the streams of actual trans- 
gression, but to the fountain of original sin ; and 

(1) Rom. viii. 5. Gal. v. 16. (2) Rom. vii. 12. 

8* 



90 



THE PROPERTIES 



calls for perfect holiness of nature, as well as of life. 
Hence the apostle Paul, as soon as he discerned the 
holiness of it, considered the first motions of irre- 
gular desire, even before the will actually consented 
to them, as sinful, and bitterly bewailed them, as 
well as firmly resisted them.(l) 

5. Moreover, it is perfectly just and equal.(2) 
This righteous law, is exactly suited to our frame as 
reasonable creatures, and to our condition in this 
world. It requires nothing from us but what we 
owe to God, to ourselves, and to our neighbour, 
and what we, in the first Adam, had sufficient abi- 
lity to perform. Accordingly the holy Psalmist 
says, " The statutes of the Lord are right, rejoicing 
the heart."(3) "I will praise thee with uprightness 
of heart, when I shall have learned thy righteous 
judgments."(4) The law of God is just and right. 
Its demands are infinitely equitable. And there- 
fore, to fret against any command of it, or to wish, 
that it were in the smallest degree relaxed, is un- 
just, and is a breach of the whole law. Seeing it 
requires nothing, but what we already owe to 
God, and nothing, but what we are under infinite, 
and immutable, obligations to pay to him ; our 
obedience to it, supposing that obedience were per- 
fect, could never merit the smallest blessing from 
him. Were we, indeed, to perform but a single 
act of obedience, more than we owed to God, we 
should thereby, merit some recompense from him. 
But this it is impossible for us ever to do. It is 
not the obedience even of a true believer, that 



(1) Rom. vii. 7. 
(3) Psal. xix. 8. 



(2) Rom. vii. 12. 
(4) Psal. cxix. 7. 



OP THE MORAL LAW. 



91 



merits the blessings of salvation for him ; but only, 
the meritorious righteousness of Christ imputed to 
him. 

6. The law is good, as well as holy and just.(l) 
The commandments of it are so good, that they 
require nothing, but what is good in itself, and 
good for the observers of them. "In keeping of 
them there is great reward."(2) They enjoin no- 
thing, but what is conducive to the happiness, both 
of the souls and the bodies of men. u Great 
peace," says the Psalmist, " have they who love thy 
law ; and nothing shall offend them."(3) The 
apostle Paul also says, " Glory, honour, and peace, 
to every man that worketh good ; to the Jew first, 
and also to the Gentile."(4) And again, u We 
know that the law is good, if a man use it law- 
fully. "(5) The chief ingredient, in the happiness 
of Adam, in innocence, was 5 his having this law 
inscribed on his heart. And no man, since the fall 
begins to be either good or happy, till this pro- 
mise begin to be fulfilled to him ; " I will put my 
laws into their minds, and write them in their 
hearts."(6) It is this, that makes a man, a good 
man, and capable of performing good works. As 
the law then is good, desirable, and excellent ; it 
is most unreasonable, as well as sinful, not to love 
it, and not to delight in performing universal obe- 
dience to it. 

7. Lastly, This law is of perpetual obligation. 
The precepts of it are indispensable andperpetual,(7) 



(1) Rom. vii. 12. (2) Psal. xix. 11. 
(4) Rom.ii. 10. (5) 1 Tim. i. 8. 
(7) Psal. cxix. 89. 144. 



(3) Psal. cxix. 165. 
(6) Heb. viii. 10. 



92 



REFLECTIONS. 



They -continue, to direct and oblige all men to per- 
fect obedience, not only through all time, but 
through all eternity. " It is easier for heaven and 
earth to pass, than one tittle of the law to fail."(l) 
" Till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law, till all be ful- 
filled."^) The law as a covenant of works, will con- 
tinue not only through time, but through eternity, 
to bind all who live and die under that covenant ; 
and the law as a rule of life, will continue binding 
on the spiritual seed of the second Adam, through 
time and eternity. It is an immutable and an eter- 
nal law. Every one of thy righteous judgments,'' 
says David, " endureth for ever. ''(3) 

Is the law of the Lord perfect, and does it re- 
quire that our obedience be perfect in its principles, 
part?, degrees, and continuance ? It is impossible, 
then, that sincere obedience, can entitle a sinner 
to eternal life. A man's faith may be sincere, but 
if it is not perfect, it cannot be a proper condition 
of life ; it cannot procure for him, a right to eter- 
nal life. His repentance also may be deep and 
sincere; hut if it is not absolutely perfect, it cannot 
afford him the smallest title, either to the progress, 
or the consummation of life eternal. (4) His obe- 
dience, in general, may be sincere ; yet if it is not 

(1) Luke xvi. 17. (2) Matth.v. 18. (3) Psal. cxix. 160. 

(4) This is not to be understood as implying, That the law, either 
as a covenant or as a rule, requires either perfect or imperfect faith 
and repentance, as the proper condition of eternal life j but only, 
That no instance of personal obedience, how sincere soever that 
obedience may be, can ever entitle a sinner to life eternal. 



REFLECTIONS. 



93 



absolutely perfect, it cannot give him the smallest 
degree of title to eternal salvation. These cannot 
entitle him, in the smallest degree, to life, either 
according to the law as a covenant of works, or as 
a rule of life. They are necessary as parts of sal- 
vation, and as means of attaining complete salva- 
tion ; but they cannot be the grounds of a man's 
title to salvation. Nothing can be the ground of a 
believer's title to salvation, but the perfect righte- 
ousness of Jesus Christ, received by faith, and im- 
puted to him for justification. 

Is the moral law of perpetual obligation ? Then 
it follows that, as a covenant of works, it retains, 
and will continue throughout eternity, to retain, 
its whole authority and obligation, over every sinner 
of mankind who lives and dies under it. In its 
covenant form, it stands in full force, and can ne- 
ver be repealed. It will continue, and that through 
all eternity, to hold the finally impenitent, under 
both its commanding and its condemning power. 
They shall remain for ever, under an infinite obli- 
gation, both to yield perfect obedience to its righ- 
teous precepts, and to give infinite satisfaction for 
their disobedience of them. There is no possible 
way, in which, a sinner can be freed from the per- 
petual obligation of the law as a covenant ; but by 
presenting, in the hand of faith, to it, the infinitely 
perfect, and meritorious, righteousness of the se- 
cond Adam, as a full answer to all its high demands. 
When this glorious righteousness, is received by 
faith, and graciously imputed to a man, the law in 
its covenant form, is fully satisfied with respect to 
him; and, in that form, it has nothing more to de- 
mand from him. He now passes from the obliga 



94 RULES FOR UNDERSTANDING ARIGHT 



tion of the covenant of works, and comes under 
the perpetual obligation of the law as a rule of 
duty, in the covenant of grace; and he will remain 
under its infinite obligation, through all eternity. 
Even the angels in heaven, are under a law, as 
their eternal rule of duty. (1) And if the holy an- 
gels are not without law to God, surely glorified 
saints, will be under the law to Christ, as the eter- 
nal rule of their obedience. And so ardent, will 
their love of this holy and righteous law be, that 
they will account it their highest honour, and their 
greatest happiness, to continue eternally, under the 
obligation of yielding perfect obedience to it. No 
man sincerely loves it, even in an imperfect degree, 
but the man, who hopes to be under the eternal ohli- 
gation of it. 



CHAPTER IV. 

THE RULES, FOR UNDERSTANDING ARIGHT THE 
TEN COMMANDMENTS. 

To understand aright, the perfection, spirituality, 
and great extent, of the Divine law, is necessary 
to qualify believers, for delighting in it after the 
inward man, and for performing acceptable obe- 
dience to all its precepts. The holy Psalmist, 
therefore, prayed thus : " GiV6 me understanding, 
and I shall keep thy law ; yea, I shall observe it 
with my whole heart."(2) "I am a stranger in the 
earth ; hide not thy commandments from me."(3) 



(1) Psal, ciii. 20. (2) Psal. cxix. 34. (3) Psal. cxix. 19, 



THE TEN COMMANDMENTS. 



95 



Seeing the ten commandments contain very 
much in a few words, which cannot but render it the 
more difficult, to apprehend their full meaning 
the rules, to be carefully observed for understanding 
them aright, are chiefly the following: 

1. Where a duty is required, the contrary sin is 
forbidden\(Y) and where a sin is forbidden, the con- 
trary duty is required.(2) Every command forbids 
the sin which is opposite to, or inconsistent with, 
the duty which it requires. The duties required 
in the law, cannot be performed; without abstain- 
ing from the sins forbidden in it ; and the sins for- 
bidden, cannot be avoided, unless the contrary 
duties be performed. We must not only cease 
to do what the commands forbid,, but do what they 
require ; otherwise we do not obey them sincerely. 
A negative holiness is far from being acceptable to 
God. Every affirmative precept includes a nega- 
tive one, and every negative command contains an 
affirmative. Every precept, whether affirmative or 
negative, has two parts ; it requires obedience and 
forbids disobedience. The fourth commandment, 
for instance, whilst it requires us to " remember 
the Sabbath day, to keep it holy, 5 ' forbids us to 
profane that holy day. The Lord Jesus, accord- 
ingly, comprehends all the negative, as well as af- 
firmative precepts, in these two great affirmative 
commandments, To love God and our neighbour. 
It is also remarkable that, where a promise is annexed 
to a precept, the contrary threatening is included ;(3) 
and that, where a threatening is annexed to a pro- 
hibition, the contrary promise is implied. (4) 



(1) Isa. lviii. 13. (2) Eph. iv. 28. (3) Exod. xx. 12. 
Prov. xxx. 17; (4) Jer. xviii. 7, 8. Psal. xxiv. 4, 5. 



96 RULES FOR UNDESTANDING ARIGHT 

2. Where a duty is required, every duty of the 
same kind, is also required ; and where a sin is for- 
bidden, every sin of the same sort, is prohibited. 
Under one duty, all of the same kind are com- 
manded : and under one sin, all of the same sort 
are forbidden. When the Lord commands us, to 
" have no other gods before him," he requires us, 
to know and acknowledge Him, to be the only true 
God, and our God, and to love, worship, and glo- 
rify him accordingly. When he commands us, to 
" remember the Sabbath day to keep it holy," he 
requires us, to engage in prayer, praise, hearing 
the word, receiving the Sacraments, and in all the 
other duties of that holy day. Where a duty is 
commanded, the avowing of that duty, is required 
likewise. Believing in Christ, and a profession of 
faith in him, are enjoined in the same command- 
mental) Where the duties of children to parents, 
are commanded, not only are all the duties of infe- 
riors, to superiors in every other relation, required, 
but also all the duties of superiors to inferiors. 
On the other hand, when the Lord forbids us to kill, 
he forbids us also to strike, or wound our neigh- 
bour, or to harbour malice and revenge against 
him. (2) When he forbids to commit adultery, he at 
the same time prohibits fornication, incest, and all 
impure imaginations, affections, and purposes. (3) 
Where great sins are expressly forbidden, all the 
lesser sins of that sort, are forbidden : and they 
are prohibited under the names of the grosser sins, 
in order to render them, the more detestable and 



(1) Rom. x. 10. 

(3) Matth. v. 27, 28. 



(2) Matth. v. 21, 22. 



THE TEN COMMANDMENTS. 97 



horrible in our view ; as also to show us, how 
abominable, even the very least of them is, in the 
sight of an infinitely holy and righteous God.(l) 

3. That which is forbidden, is at no time to be 
done ; but that which is required, is to be done, 
only when the Lord affords opportunity. What 
God forbids, is sin, and is never to be done :(2) 
what he requires, is always our duty ;(3) and yet 
every particular duty is not to be performed at all 
times.(&) That which is forbidden, is at all times 
sinful, and therefore ought never, on any pretence 
whatever, to be done.(5) That which is required, 
as it is always our duty, so it is to be performed as 
often as opportunity is afforded, and as it do@3 
not interfere with the performance of our other 
duties. We are commanded for instance, to ho- 
nour our parents ; but unless they be alive, or pre- 
sent with us, we have not the opportunity of per- 
forming this duty. In the third commandment, 
we are required to use, in a holy and reverent man- 
ner, the names and ordinances of God, especially in 
all our acts of worship ; but we cannot, and should 
not, be every moment employed in acts of immediate 
worship ; for we are commanded to abound in the 
performance of other duties, equally necessary. 
Although the affirmative part of every precept, is 
of as high authority and binding force, as the ne- 

(1) Instead of attempting an explanation of each of the ten 
commandments, which would increase too much the size of this 
volume, I refer the devout reader to Boston's excellent Expo- 
sition of them, in his Sermons on our Shorter Catechism. 

(2) Rom. iii. 8. (3) Deut. iv. 8, 9. 
(4) Matth. xii. 7. (5) Gen. xxxix. 9. 



9 



98 RULES FOR UNDERSTANDING ARIGHT 

gative part ; yet, it does not bind us to the per- 
formance of every particular duty, at all times : it 
obliges us, to be always in a suitable frame for our 
present duty, but not to be always in the actual 
performance of every duty. It binds us to the per- 
formance of a particular duty, every time that we are 
called to perform that duty ; every time in w T hich, 
> he performance of it, can glorify God, and the 
emission of it, dishonour him. There is 7 however, 
one affirmative precept, which binds us to perform 
.he duty required, at all times ; namely, the com- 
mandment to " love the Lord our God, with all our 
!)eart, with all our soul, with all our strength, and 
with all our mind. "(I) There is no state, nor time, 
nor place, in which, we can be exempted from the 
Juty of loving God supremely. 

4. Whatever we ourselves, are commanded to be, 
or to do, or to forbear ; we are obliged to do all that 
it is possible for us to do, according to our places and 
stations in society, to make others around us, to be, 
or do, or forbear the same. We are strictly bound, 
according to our different stations, to endeavour 
that, every duty be performed, and every sin be 
forborne, by all to whom our influence can extend. (2) 
Accordingly, in the fourth commandment, are 
these words : " The seventh day is the Sabbath of 
the Lord thy God : in it, thou shalt not do any 
work, thou, nor thy son, nor thy daughter, thy 
man-servant, nor thy maid-servant, nor thy cattle, 
nor thy stranger that is within thy gates."(3) Here, 
the duty both of the servant, and of the stranger, 



(1) Matth. xxii. 37—39. 
Lev. xix. 17. 



(2) Gen. xviii. 19. Deut vi. 6, 7. 

(3) Exod. xx. 10. 



THE TEN COMMANDMENTS. 



99 



is required of the master. Whatever sin is for- 
bidden to ourselves, we are forbidden to partake 
with others in it, either by example, advice, con- 
nivance, or by giving them occasion to commit it. 
" Be not partaker of other men's sins : keep thy- 
self pure."(l) However free of personal transgres- 
sions we may pretend to be ; yet we are transgres- 
sors of the law, so far as, by connivance or other- 
wise, we are partakers of the sins of others.(2) What 
duty soever, others around us are commanded to 
perforin, we are required, by advice, encourage- 
ment, prayer, and other helps, to assist them in 
performing it.(3) How much iniquity, alas, do 
many even of the saints themselves commit, by not 
attending more than they usualty do, to this rule ! 

5. The same duty is required, and the samesia 
is forbidden, in different respects, in several, and 
even in all the Divine commands. The transgres- 
sion of one precept, is virtually a breach of all. 
They are so intimately connected together, that, 
if the divine authority be disregarded in any one 
of them, it is slighted in all. (4) The first command- 
ment, for example, is so closely connected with all 
the other precepts, that it is obeyed in all our 
obedience, or disobeyed in all our disobedience, to 
any one of them. Obedience or disobedience to it, 
is virtually, obedience or disobedience to the whole 
law. 

6. Where a duty is required, the use of all the 
means of performing it aright, is required ; and 
where a sin is forbidden, every cause, and even 

(1) 1 Tim. v. 22. (2) Eph. v. 11. (3) 2 Cor. i. 24. 

(4) Col. iii. 5. 1 Tim. vi. 10. James ii. 10. 1 John iv. 20. 



100 RULES FOR UNDERSTANDING ARIGHT 

every occasion of it, are prohibited. When chastity 
in heart, speech, and behaviour, is required, 
temperance and dilligence in our lawful employ- 
ments, as means of preserving it, are, at the same 
time enjoined. On the other hand, when the 
Lord forbids the profanation of the Sabbath, he at 
the same time, forbids all the employments and 
recreations, by which men profane that holy day. 
When he forbids uncleanness, he at the same time, 
prohibits drunkenness, gluttony, idleness, or what- 
ever else may be an incitement to that sin. Where 
he forbids murder, he also prohibits wrath, malice, 
and revenge, which prompt men to commit that 
crime.(l) When children are commanded to ho- 
nour their parents, parents are, in the same com- 
mand, enjoined to regard their children with 
parental affection, and to bring them up in the nur- 
ture and admonition of the Lord. (2) 

7. No sin is at any time to be committed, in or- 
der to avoid or prevent a greater sin. We must 
not " do evil, that good may come."(3) The very 
least sin ought not, on any account whatever, to 
be committed. None of the dispensations of ador- 
able Providence, lays a man under a necessity of 
sinning, "Let no man then say, when he is 
tempted, I am tempted of God : for God cannot 
be tempted with evil, neither tempteth he any 
man. "(4) As no man is allowed by the law, so none 
is necessitated by the providence, of an infinitely 
holy and righteous God, to commit one sin, in or- 
der to prevent another. We are commanded in 



(1) Matth. v. 21, 2% 1 John iii. 15. (2) Eph. vi. 4. 
(3) Rom. iii. 8. (4) James j; 13, 



THE TEN COMMANDMENTS. 101 

the law, not only to abstain from all evil, but even 
"from all appearance of evil.'-(l) But. while no 
sin must be committed, in order to prevent a 
greater sin ; some duties required^ should, as was 
observed above, give place to other duties. 

8. The commandments of the second Table of 
the law, must give place to those of the first, when 
they cannot both he observed together. Our love of 
our neighbour, for instance, ought to be subjected 
to our love of God ; and we are enjoined to hate, 
that is, to love in a less degree? father and mother, 
for Christ, when our love of them comes, at any 
time, in competition with our love of Him. (2) 
When our love of our nearest relations, and dearest 
friends, becomes inconsistent with our love of 
Christ, the former must yield to the latter. We 
must prefer Christ, and God in Christ, to all the* 
other objects of our esteem and affection.(3) When 
the commands of our superiors among men, are at 
any time, contrary to the commandments of the 
Lord, then, " we are to obey God rather than 
men."(4) But although our natural duties to men, 
required in the second Table of the law, must give 
place to our natural duties to God, required in the 
first ;(5) yet, the positive duties enjoined in the first 
Table, must yield to the natural duties required in 
the second, when they cannot both be performed 
at the same time."(6) 

9. In our obedience, we should have a special, 
and constant respect to the scope and final e?id, at 
which the Lord aims, by all the commandments in 

(1) 1 Thess. v. 22. (2) Luke xiv. 26. (3) Matth. x. 37. 
(4) Acts iv. 19. (5) Acts v. £9. (6) Hos. vi. 6. 

9* 



102 RULES FOR UNDERSTANDING, &C. 

general, or by any one of them in particular. The 
great end at which, God aims in general, in subor- 
dination to his own manifested glory, is perfect ho- 
liness of heart and life in his people, even as he 
himself is holy.(l) Whatever obedience, therefore, 
he enjoins, he requires that it be absolutely per- 
fect ; and whatever obedience we perform, we are 
bound to aim at perfection in it ;(2) and to assure 
ourselves, that in proportion as we fall short of per- 
fection, we sin, and come short of his glory. This 
rule, in the hand of the Spirit of truth, is of spe- 
cial use, to teach both sinners and saints, the true 
meaning of every Divine precept. The aim of God, 
in each of his commandments, is, perfection of ho- 
liness or of conformity M to the image of his Son, 
that he may be the first-born among many bre- 
thren."^) And the perfection in obedience, which he 
requires, is, as has been hinted above, a perfection 
of principle, that our obedience proceed from u a 
pure heart, from a good conscience, and from faith 
unfeigned ;"(4) a perfection of the parts of it, so that 
it be universal, in respect of all the commands, or 
of all things written in the book of the law ; a per- 
fection of degrees, that every part of it, be raised to 
the very highest degree of conformity to the holy 
law ; and a perfection in respect of duration, that 
from the beginning, to the end of our life, we con- 
tinue " in all things, which are written in the book 
of the law, to do them." 

1GL Lastly, The beginning and the end, as well 
as the sum, of all the commandments, is love. 

(1) 2 Cor. vii. 1. 1 Pet. i. 15. (2) Philip, iii. 14, 
(3) Rom. viii. 29. (4) 1 Tim. i. 5. Matth. v. 48. 



REFLECTIONS. 



103 



" Love is the fulfilling of the law."(l) " The end 
of the commandment is love."(2) " As all the bless- 
ings of God to his people, flow from, and are com- 
prised in, his love to them ; so all the duties of 
man to God, are comprehended in love to Him. 
The love of God to man, is the sum of the gospel ; 
the love of man to God, is the sum of the law. 
Love to God as our God, is the sum of what is re- 
quired in the first Table of the law ; and love to 
our neighbour, is the whole of what is enjoined in 
the second. The former is called, " The first and 
great commandment f and the latter is " like unto 
it." These two commandments are so closely 
connected together, that obedience to the one> 
cannot be performed, without obedience to the 
other. We cannot love God supremely unless we 
love our neighbour as ourselves ; nor can we love 
our neighbour, who was made in the image of God, 
as ourselves, except we love God who created him 
in his own image, with supreme affection. (3) All 
the duties required in the first Table of the law, 
are but the native expressions of supreme love to 
the Lord our God ; and all the duties enjoined in 
the second, are only the genuine expressions of 
sincere love to our neighbour. 

Now, Is it so, that our love of our neighbour, is 
to be subjected or subordinated to our love of God % 
We may hence learn, how we ought to love God, 
and how to love our neighbour. We must love 
God, more than we love ourselves, and love our 
neighbour as ourselves. We are bound to love 



(1) Rom. mk. A0. (2) 1 Tim. ii 5. (3) 1 John iv. 20. 



104 



REFLECTIONS. 



the Lord our God supremely, or with all the powers 
of our souls, and to love our neighbour co-ordi- 
nately, or as ourselves. To love the Lord our God, 
according to the commandment, with all our heart, 
is, to love him with a perfect degree of sincerity.(l) 
To love him with all our soul, is. to love him spiri- 
tually and affectionately, and that in a perfect de- 
gree ; and to express our ardent affection to him, 
by every instance of obedience in which, any faculty 
of our souls can be exercised. To love him with 
all our strength, is, to love no other amiable object, 
so much as Him, and none, but in him and for 
him, or in subordination to him. (2) And to do it 
with all our mind, is, to regard him with an intelli- 
gent love, or a superlative esteem ; and to love him 
principally, for his own infinite amiableness, as 
manifested especially, in the person and work ol 
our adorable Redeemer. (3) The highest degree o1 
love, then, of w T hich man, even in his state of in- 
nocence, was capable, is due to our God ; but a 
less degree of it, is due to ourselves and our neigh- 
bour. To love our neighbour as ourselves, is, to 
love him in the same manner, as we ought to do, 
ourselves. A law r ful and regular love of ourselves, 
is here implied ; for it is made the pattern accord- 
ing to which, we ought to love others. This re- 
gular self-love is, an habitual desire and endeavour, 
always to aim at the happiness of our souls and 
bodies, in subordination to the glory of God. To 
love, then, our neighbour as ourselves, is, to love 
him as constantly, as sincerely, as tenderly, as ar- 



(1) Rom. xii. 9. (2) Luke xiv. 26. 

(3) Song i. 3. Philip, iii. 8. 



REFLECTIONS. 



105 



dently, as actively, and as inviolaby, as we love our- 
selves^!) This love of our neighbour should be ex- 
pressed, by our doing to him, all that we would, from 
a well informed judgment, have him to do to us, 
in the same relations and circumstances. We are 
required to love all men, with a love of benevolence 
and beneficence ; but, the saints, not only with a 
love of benevolence, but with a love of complacence 
and delight. (2) This love of God and of our neigh- 
bour, must flow "from a pure heart, from a good 
conscience, and from faith unfeigned."(3) And w^hen 
it proceeds from these principles, it is "the fulfilling 
of the law," the essence of true holiness, and " the 
bond of perfectness." Reader, trust in the Lord 
Jesus with all thy heart, for all his salvation to 
thyself in particular, and especially for purity of 
heart, and peace of conscience ; and then, thy faith 
will work by love. 

It is evident from what has been said, that we 
were all born into the world, utterly destitute of 
conformity to the holiness of God's law. We were 
" born in iniquity and conceived in sin. "(4) We 
came into the world, entirely destitute of the moral 
image of God, and wholly under the dominion of 
natural depravity. (5) The holy law commands us 
to love God supremely; but we by nature love 
ourselves supremely. It enjoins us to love our 
neighbour as ourselves ; but we on the contrary 
hate our neighbour, especially, in relation to the 
momentous concerns of his immortal soul. The 
law requires us, to delight supremely in the Lord 

(1) Eph. v. 29. (2) Psal. xvi. 3. (3) 1 Tim.i, 5, 
(4) Psal. li. 5. (5) Job xi. 12. 



106 



REFLECTIONS. 



our God ; but we, instead of this, delight only in 
sin, or at least, in that which is not God. We are 
commanded in the law, to " do all to the glory of 
God but we are naturally disposed, to do all to 
our own glory. These corrupt propensities are 
native, in the heart of every descendant of Adam, 
and are directly contrary to the holy nature and 
law of God.(l) So great is the contrariety, between 
the holy nature of God as expressed in his law, 
and the nature of a sinner ; that God is said to 
hate sinners,(2) and sinners, to hate him. (3) And no 
man has attained a true conviction of his sin, but 
he, whom the Holy Spirit has made to see and 
feel, that by nature he is a hater of God, and of 
the whole revealed character of God. 
Hence it is manifest also, that the very best actions 
of unconverted persons, are sinful in the sight of 
God. Such persons, indeed, do many things that 
are materially good, but, nothing that is formally 
good : nothing, from a good principle, in a good 
manner, and to a good end. All that they do, is 
done, either directly or indirectly, in opposition to 
the holy commandments of the Lord ; and so, it is 
sinful and hateful to him. (3) How then can such 
performances, atone for their past transgressions, 
and entitle them to the favour of God, and eternal 
life? Ah, how deep the infatuation, how great the 
folly, of relying on our own righteousness, for a title 
to eternal salvation ! 

From what has been said, it is evident, that it is 
a righteous thing with God, to require of unrege- 

(1) Psal. liii. 1. 3. (2) Psai. v. 5. (3) Rom. viii. 7. 
(4) Prov. xv. 8. Rom. viii. 8, Heb. xi. 6. 



REFLECTIONS. 



107 



nerate sinners, what they cannot perform. He com- 
mands them to love him with all their hearts, and 
so, to perform perfect and perpetual obedience to 
his righteous law ; but, in their state of unregene- 
racy, they have no moral ability, to perform a single 
duty according to the commandment. (1) It is infi- 
nitely just, however, that the Lord should require of 
sinners, what they are unwilling, and so, unable to 
perform; and, that he should condemn them to 
death, in all its latitude and extent, for not perform- 
ing it. For, nothing can be more just and reason- 
able, than that, they should yield perfect obedience 
to his righteous law. He gave them, in the first 
Adam, sufficient ability to perform perfect obedience 
and they chose to deprive themselves of it, by 
their transgression in him, as their federal repre- 
sentative.^) Besides, they have no inability but 
what i3 voluntary. They love the depravity of 
their hearts, and choose to commit iniquity. Indeed, 
if the Lord could not justly require of sinners, what 
they cannot perform ; it would inevitably follow, 
that they could have no need, either that, the Son 
of God should fulfil all righteousness for them, or 
that, his Holy Spirit should implant holiness in 
them. To say then, that God cannot justly require 
sinners to perform that obedience to him, which, of 
themselves they are unable to perform, tends to un- 
dermine, at once, both the law and the gospel. 

To conclude : We may hence see that, no influ- 
ences of the Holy Spirit, but such as are irresistible^ 
will suffice to convert a sinner to God, and to the 
love and practice of sincere obedience to his law. 



(1) Rom. v. 6. (2) Eccles. Vii. 29- Rom. v. 12. 19. 



10S 



REFLECTIONS, 



So strong and inveterate is the corruption, which is 
in the hearts of unregenerate sinners, that elect sin- 
ners do resist the saving operation of the Spirit, as 
much, and as long as they can ; and were it not, 
that the adorable Spirit is infinitely efficacious ? in 
his operation, they would all so resist Him, as to 
hinder him from converting them. An infinitely 
powerful operation of the Holy Spirit, such as will 
be sufficient to conquer all the resistance made to it, 
by sinners ; is necessary to change their natures, 
and to make them willing to believe in Jesus Christ, 
and return through him, to God as their God. Ac- 
cordingly, the Holy Spirit, in converting sinners, is 
in Scripture represented, as " putting his laws into 
their minds, and wfitihg them in their hearts," as 
" creating them in Christ Jesus unto good works," 
as quickening and raising them up from the dead, 
and as " opening their eyes.'' and " calling them 
out of darkness into his marvellous light."' Hence, 
they are said to be born of the Spirit, to be new 
creatures, and to walk in newness of life. This great 
and wonderful change is indispensably necessary to 
true conversion. Happy, inexpressibly happy are 
you, reader, if you be a subject of it ! No sooner do 
you begin to experience this happy change, than 
you begin, so to believe the gospel, as to have com- 
munion with the second Adam, in his righteousness 
and salvation, and so to obey the law, as to " walk 
worthy of the Lord to all pleasing.' 5 



THE GOSPEL OF CHRIST. 



109 



CHAPTER V. 

OF THE GOSPEL OF CHRIST. 

The word Gospel signifies. Good news,or, glad 
tidings of salvation to lost sinners of mankind, 
through that " Saviour who is Christ the Lord ."(1) 
The term, in Scripture, is used in a twofold sense. 
It is taken in a lax and general meaning, and also 
in a strict and proper acceptation. 

First, It is employed in a lax and general accep- 
tation. The gospel, in its lax, large, or general 
meaning, is the doctrine of Christ and his Apostles, 
which, strictly speaking, is a mixture both of law 
and gospel. It is used, sometimes, to denote the 
history of the birth, life, death, resurrection, and 
ascension of Christ ;(2) sometimes the New Testa- 
ment dispensation of the covenant of grace ;(3) 
sometimes the preaching of the word of Christ, 
particularly, of the doctrines and offers of salvation 
through him ;(4) and more frequently, the whole 
system of revealed truth. (5) The whole of Divine 
! truth, comprising both the law, and the gospel 
strictly taken, is, in Scripture called the gospel ; 
for, in publishing it, the law must be preached, in 
subservience to the gospel in its strict acceptation. 
The law as a covenant of works, must be preached 
to unregenerate sinners ; in order to convince them 

(1) Luke ii. 10, 11. (2) Mark i. jL (3) 2 Tim. i. 10. 
(4) 1 Cor. ix. 14. (5)'Mark i. 14. 

10 



110 



THE GOSPEL, OF CHRIST. 



of their sin and misery, and to impel them to 
accept the compassionate Saviour, offered to them 
in the gospel. The law as a rule of life, must be 
preached to believers ; in order to excite them to 
trust at all times in Christ, for new supplies of 
sanctifying grace, and to advance in holy confor- 
mity to him. Since the law in its covenant form, 
is of special use in the dispensation of the gospel ; 
since the law as a rule of duty, stands in the 
covenant of grace, and is, to the spiritual seed 
of Christ, the only rule of acceptable obedience ; 
and since the gospel strictly taken, is the centre 
in which, all the lines of revelation meet ; the 
whole of Divine revelation is denominated the 
gospel. The law, so far as 1 know, is never in 
Scripture, contrasted with the gospel, in this large 
acceptation of the word, but is rather comprised 
in it. 

Some have thought that, whatever is in the Old 
Testament, is law, and that, whatever is in the New, 
is gospel. But this is such a mistake, as discovers 
great ignorance of the sacred Oracles. The law, 
and the gospel in its strict and proper sense, are 
intermingled with each other, both in the Old Tes- 
tament, and in the New. Moses and the Prophets, 
often published the gospel, as well as the law. 
Christ and his Apostles, on the other hand, fre- 
quently preached the law, together with the gos- 
pel. As Moses wrote of Messiah, and so published 
the gospel, though he principally promulgated 
the law to the Israelites ; so, the Lord Jesus and 
his Apostles, explained and urged the law, though 
they chiefly employed theniselves in preaching the 



THE GOSPEL OF CHRIST. 



Ill 



gospel. If by the gospel, we mean, the whole of 
that doctrine which was delivered by our Lord and 
his Apostles; it is manifest that the duties of the 
law, are more clearly explained, and more strongly 
enforced in the gospel, than ever they were, by 
Moses and the prophets. And therefore, this part 
of the gospel may well be styled, " The com- 
mandment of the apostles of the Lord and Sa- 
viour," and u the perfect law of liberty." An 
Apostle informs us that, the new covenant or tes- 
tament was established, or, brought into the form of 
a law, on better promises. (1) The gospel, in its 
large acceptation, contains the purest and fullest 
system of morals, that ever has been presented to 
the world. It reveals the infinitely glorious per- 
fections of God ; for " he who is in the bosom of 
the Father, hath declared Him." It affords, at 
the same time, plain and affecting discoveries of a 
future state. " Our Saviour Jesus Christ," says 
the apostle Paul, " hath abolished death, and hath 
brought life and immortality to light through the 
gospel."(2) 

The gospel in this point of view, contains pre- 
cepts, all the precepts, that the Lord ever gave to 
the children of men ; all the precepts, that are to 
be found in the whole compass of Divine revela- 
tion, and summed up in the ten commandments. 
It comprehends, not only the commands to believe, 
to repent, and to perform new obedience, but all 
the other commandments of God to men ; so that 
every precept in the word of God, is a precept of 



(1) Hcb. viii. 6. 



(2) 2 Tim. i. 10. 



112 



THE GOSPEL OF CHRIST. 



the gospel in its lax and general meaning. Accord- 
ingly, the apostle Paul informs us that, " the 
Lord Jesus shall be revealed from heaven with his 
mighty angels, in flaming fire, taking vengeance on 
them that know not God, and that obey not the 
gospel of our Lord Jesus Christ.'*(l) He also says 
of them, who heard the gospel from himself and 
the other apostles, That " they have not all obeyed 
the gospel. "(2) And the apostle Peter, " If judgment 
first begin at us, what shall the end be of them who 
obey not the gospel of God ? r (3) By the gospel, in 
these passages, is meant the whole word of God, 
comprehending both the law, and the gospel strictly 
so called. If, therefore, we exhort one another 
to obey the 'precepts of the gospel, we certainly 
should, in order to prevent error, inform each 
other, at the same time, that we do not mean, the 
gospel in its strict sense, which contains ?io pre- 
cepts ; but, the gospel in its lax and general ac- 
ceptation, which comprises all the precepts which 
the Lord hath given to the sons of men. 

Secondly, The term, in Scripture, is also used in 
its strict and proper meaning. The gospel strictly 
taken, signifies Good news, glad tidings, or a joy- 
ful message. It is the joyful tidings of a free salva- 
tion, through Jesus Christ, to sinners of mankind ;(4) 
or, it is a revelation and exhibition of the covenant 
of grace, to men. The gospel reveals to us, what 
the Father, the Son, and the Holy Spirit, have 
done for us ; what inestimable blessings, they have 
provided for us, and are willing to impart to 

(1) 2 Thess. i. 7, 8. (2) Rom. x. 16. (3) 1 Pet. iv. 17. 
(4) Matth. xi. 5. Luke ii. 10, 11. Rom. x. 15. 



THE GOSPEL OF CHRIST. 



113 



us ; how fully and freely, these are offered to us ; 
and how they are to be received and enjoyed, as 
gifts of infinitely free and sovereign grace. Now 
the gospel, in this point of view, comprises the fol- 
lowing particulars : 

1. It contains the doctrines of grace, or the doc- 
trinal declarations of God, concerning the redemp- 
tion of lost sinners ; concerning his counsel of 
peace, and also his covenant of grace, in the source, 
the Parties, the making, the conditions, the pro- 
mises, and the administration of it ; concerning the 
Lord Jesus, the. only Mediator of it, in his person, 
offices, relations, and estates ; concerning the Holy 
Spirit, as the duickener, Enlightener, Sanctifier, 
and Comforter, of elect sinners, according to it ; 
and concerning the inestimable blessings promised 
in it. This is the sum of all the doctrinal decla- 
rations of the glorious gospel. It is a declaration 
or publication, of the free grace of God to sinners 
of mankind, manifold in his redemption of them 
by Jesus Christ: and it is the best tidings, that 
ever have reached their ears. It is by his gospel, 
that the great Redeemer " saith to the prisoners, 
Go forth ; and to them that are in darkness, Show 
yourselves.*'( L) By enabling convinced and disquieted 
sinners, to believe with application to themselves, 
the doctrines of the gospel, "He gives them beauty 
for ashes, the oil of joy for mourning, and the 
garment of praise for the spirit of heaviness."(2) 
That joyful message, Christ was anointed to preach, 
angels brought to the shepherds, and the apostles, 
evangelists, and ministers of Christ, published to 



(1) Isa. xlix. 9. (2) Isa. lxi. 3. 



114 



THE GOSPEL OF CHRIST. 



the world. The gospel then is glad tidings of 
good things. No tidings were ever so joyful, as 
those which are announced in the gospel ; and no 
benefits were ever so good, as those which are ex- 
hibited in it. At the same time, no man will ever 
love, or so much as understand rightly, a single 
doctrine of the gospel, unless he see and feel that, 
as a sinner he is utterly undone. It is to men as 
sinners, that "the word of this salvation is sent." 
No doctrine deserves to be called gospel, but that 
which makes the adorable redeemer, " all in all," 
the "Alpha and Omega" in the Redemption of a 
sinner. Of such high importance, is the doctrine 
of our Redeemer's Divine JSonship, that the evan- 
gelist Mark begins his account of the gospel. (1) and 
the apostle Paul began his ministry of it, with that 
grand article.(2) And so fundamental, is the doc- 
trine of Christ's consummate righteousness, for the 
justification of believers, that the same Apostle says 
of the gospel, " That it is the power of God unto 
salvation, to every one that believeth ; for therein 
is the righteousness of God revealed from faith to 
faith."(3) The word of the gospel, which the apostle 
Peter spake to the Gentiles, that they might be- 
lieve, was the doctrine of peace by Jesus Christ, 
with remission of sins through his name, to be re- 
ceived by faith. (4) The gospel, in this point of view, 
differs so much from the law as a covenant, as to be 
the very reverse of it. 

2. The gospel strictly taken, comprises also all 
the promises of the covenant of grace, as included 

(1) Marki. 1. (2) Acts ix. 20. 

(3) Rom. i. 16, 17. (4) Acts x. 36. and xv. 7. 



THE GOSPEL OF CHRIST. 



115 



in the great and comprehensive promise of eter- 
nal life. Every promise of that gracious cove- 
nant, belongs to the gospel The gospel, in the 
proper acceptation of it, consists of free and abso- 
lute promises of grace and glory ; or. it includes a 
free and gracious promise of justification, and eter- 
nal life, through our Lord Jesus Christ. It con- 
tains the promises of faith and repentance, and, 
indeed, of all the other blessings of the everlasting 
covenant. The gospel after the fall, was revealed 
in the form of a free and absolute promise of a 
Saviour, with salvation in him, to lost sinners of 
mankind. It was then promised, " That the seed 
of the woman, should bruise the head of the ser- 
pent. 7 ^ 1) The gospel was preached to Abraham 
aiso, under the form of an absolutely free promise. 
" In thee and in thy Seed, shall all the nations of 
the earth be blessed. "(2) In the gospel, salvation 
from sin, from the curse of the law, and the wrath 
of God, as well as restoration to fellowship with 
God, conformity to him, and the eternal enjoy- 
ment of him, is graciously promised in Christ, to 
ail who cordially believe in him. The Lord pro- 
mises in his gospel, that he will give his Holy 
Spirit to elect sinners, to quicken their dead souls, 
to enlighten their dark minds, to enable them to 
believe in Jesus, to repent of their sins after a godly 
sort, to love, obey, and enjoy him now, and to 
attain the perfect fruition of him for evermore. 
In the gospel, as preached under the Old Testa- 
ment, were promises of the coming of Messiah in 
the human nature ; and in the same gospel, as 



(l) Gen. in. 15. (2) Gen. xii. 3. and xxii. 18. Gal. iii. 8. 



116 



d?HE GOSPEL OF CHRIGT. 



preached under the New, are promises of the com- 
ing of the Spirit, or of Christ's coming in a greater 
measure of spiritual influences. These promises 
are, in the gospel, presented or offered to sinners 
in common, and are made and performed to such 
sinners as believe. 

The gospel, in this its strict and proper sense, 
seeing it is the form of Christ's testament, which 
eonsists of absolute and free promises of salvation 
by him, contains no precepts. It commands no- 
thing. It does not enjoin us, even to believe and 
repent ; but — it declares to us, what God in 
Christ as a God of grace, has done, and what he 
promises still to do, for us, and in us, and by us. 
Every requirement of duty, all precepts, those to 
believe and repent, not excepted, belong to the 
moral law ; which binds the new duty upon us, 
the moment, that the gospel exhibits the new ob- 
ject. Indeed, if but a single instance of duty, 
owing by the reasonable creature to God, were not, 
either expressly, or by consequence, commanded 
in the moral law, that Divine law would be so far 
defective : it would not be a perfect law. But in 
the Oracles or truth, we read that, " the law of the 
Lord is perfect,"(l) and that, " his commandment 
is exceeding broad."(2) The Divine law, then, 
being perfect, cannot but reach to every condition 
of the creature, and require of him every duty. 
When therefore God, in the gospel, graciously 
promises to elect sinners, faith, repentance, and 
eternal life ; the law, which commands every duty, 
obliges them, in common with all other sinners who 



(l)Psal. xix. 7. 



(2) Psal.cxix. 96- 



THE GOSPEL OF CHRIST. 



117 



hear the gospel cordially to believe, and trust, and 
plead those promises. It binds them, to trust 
those promises especially, and to receive the fulfil- 
ment of them, in the order in which the gospel 
exhibits them ; to exercise faith, in order to the 
exercise of true repentance, and to exercise faith 
and repentance daily, in-order to be prepared for 
the consummation of eternal life. Whilst every 
Divine promise, then, belongs to the gospel of 
God, and none of them, to his law ; every Divine 
precept, is contained in his law, and none of them, 
in his gospel, strictly taken. 

3. The gospel, in its proper acceptation, con- 
tains likewise God's gracious offers of Christ, in hia 
person, righteousness, fulness, offices, and relations, 
and of Himself in Christ, to sinners of mankind in 
common .(1) It comprehends also, his oner of all 
his promises in and with Christ, to sinners indefi- 
nitely. (2) Hence we. commonly style these offers 
gospel offers ; because they form a main and special 
part of the gospel. — " This is the record," says the 
apostle John, that God hath given to us eternal 
life; and this life is in his Son."(3) That God 
hath given to us in offer, eternal life in and with 
his Son, is the record which he hath given of his 
Son. It is the sum, or at least a leading part, of 
the testimony of God concerning his Son. As the 
gospel, then, cannot be published faithfully, unless 
the unlimited offer be declared to all who hear it; 
so, it cannot be cordially believed, except the 



(1) Isa. xlii. 6, 7. and lv. 4. John iii. 16. and vi. 32. 

(2) 2 Cor. i. 20. Acts ii. 39. Heb. iv. 1. 

(3) 1 John v. 11. 



118 



THE GOSPEL OF CHRIST. 



gracious offer, and all that is offered, be accepted; 
and received as a gift of infinitely free grace. 
Whilst all duties, are commanded in the law, all 
privileges and blessings, are offered in the gospel, 
and while the former, are required of all, the lat- 
ter, are presented to all. Christ, and all the 
blessings of his great salvation are, in the gospel, 
offered freely, fully, presently, and particularly, 
and that to sinners of mankind in common ; and 
as they are offered, so, must they be received by 
sinners. The ministers of the gospel, are author- 
ized by the Lord Jesus, to " preach the gospel to 
every creature that is, to publish the full and 
free author of himself, and of his righteousness and 
salvation, to every rational creature, every son and 
daughter of Adam, .to whom they may have access 
to speak. And it is, indeed, good tidings of great 
joy, which shall be to all people, That "to us" 
sinners of the human race, " this Child is born, 
this Son is given. r (2,) The receiving of Christ by 
faith, supposes a previous offering or giving of him, 
to hearers of the gospel, in order to afford them a 
warrant to receive him. As the raining of the 
manna, about the camp of Israel in the wilderness, 
is called a giving of it, prior to their eating of it ; 
so the gospel offer of Christ, is styled a giving of 
him, previous to a sinner's reception of him by 
faith. (3) Indeed, it is as necessary a part of the 
glorious plan of salvation by Jesus Christ, that he 
be given in offer before believing, as, that he be 
given in possession in and after believing. 

4. Lastly, the gospel strictly (aken, includes 



(1) Mark xvi. 15. (2) Isa. ix. 6. (3) John vi. 31, 32. 



THE GOSPEL OF CHRIST. 119 



God's infinitely gracious and tender invitations, to 
sinners of mankind in common, to accept his offers 
of a Saviour, and of salvation by him. In the 
gospel, he graciously calls, and with inexpressible 
earnestness entreats, men to come as sinners, and 
receive all that he has offered to them, on the war- 
rant of his authentic offer of it. He earnestly in- 
vites and urges them to believe that the Lord Je- 
sus Christ, with his righteousness and salvation, is 
graciously offered to them, and so to trust in him 
for all their salvation. (1) Those invitations, when 
considered as calls, to perform the duties of belie- 
ving and repenting, belong to the law ; but, when 
viewed as expressions of the readiness, or willing- 
ness of God, to bestow salvation on sinners, and, 
as affording them an additional warrant to trust 
in the compassionate Saviour for it, they form a 
part of the gospel. No man believes the gospel 
cordially, until, convinced of his sinfulness and 
misery, he believe with application to himself 
those invitations, and upon the warrant of them, 
trust in the Lord Jesus, for all salvation to himself 
in particular. For the gracious invitations of the 
gospel, equally as the direct offers of it, are ad- 
dressed to every sinner of mankind, who hears the 
joyful sound of it. As for the commands, to be- 
lieve and repent, they, as I hinted above, belong 
entirely to the law. These commands, when given 
to unregenerate sinners, belong to the law as a 
covenant of works ; and when given to believers, 

(1) Prov. viii. 4. and ix. 4, 5. Isa. lv. 1—3. Matth. xi. 28—30. 
Rev. iii. 17, 18. 20. and xxii. 17. 



120 



THE GOSPEL OF CHRIST. 



to persevere in believing and repenting, they belong 
to the law as a rule of life. 

The gospel in its proper acceptation, as com- 
prising the doctrines, promises, and offers, of a free 
salvation, with invitations to accept these offers, is 
in Scripture, styled " the gospel of God" He 
devised and appointed it in all its parts. It con- 
tains, the declarations and promises of his redeem- 
ing mercy ; the gracious offers of himself in Christ, 
to sinners of mankind, to be their God and Fa- 
ther ; and it affords the most illustrious displays of 
all his perfections, and especially, of his glorious 
grace, in the salvation of such as believe. (.1) It is 
also called, "the gospel of Christ" He is the glo- 
rious Author, the principal Messenger and Preacher, 
the blessed subject and end of it ; in whom all its 
doctrines and promises are yea and amen, to the 
glory of God.(2) It is denominated, " the gospel 
of the grace of God:"(3) for it proceeds from his free 
favour and good will to men ; it manifests the ex- 
ceeding riches of his grace, and the kindness of 
his love; and it is the means by which, he gracious- 
ly communicates the undeserved blessings of sal- 
vation, to sinful men. " The gospel of peace" is 
another of its characters.(4) It flows from God as 
reconciled in Christ, and reconciling sinners to 
himself. By means of it, the peace of God is pub- 
lished to men ; and it is the means of reconciling 
their hearts to him as the God of peace, and to 
one another as friends, and children, and heirs of 
him. It is also called, " the gospel of salvation. (5) 

(1) Rom. i. 1 . (2) Rom. i. IS. (3) Acts xx. 24. 
(4)Eph. vi. 15. (5) Eph.i. 13. 



REFLECTIONS. 



121 



For it reveals, promises, and offers salvation ; and, 
in the hand of the adorable Spirit, it is the instru- 
ment of applying the great salvation of Jesus Christ, 
to the souls of lost sinners. It is styled likewise, 
H the gospel of the ki?igdom"(\) For, it is issued 
from the royal authority of Christ the King of 
Zion, is proclaimed in his church, and is the means 
of bringing rebels and enemies, first, into his king- 
dom of grace, and afterwards, into his kingdom of 
glory. Another of its qualities is, that it is a 
" glorious gospeV\2) It affords the most illustri- 
ous displays of the infinitely glorious perfections, 
purposes, favours, mercies, and truths, of God in 
Christ ; the brightest discoveries of the glory of 
Him, who is the brightness of the Father's glory, 
and the express image of his person ; and it is the 
means of his bringing many sons and daughters to 
glory. In a word, it is denominated, " the ever- 
lasting gospel ."(3) It continues to be preached, 
heard, and believed, from the beginning to the end 
of time, and the inestimable blessings exhibited in 
it, will continue to be enjoyed by the saints, through 
all eternity. 

From what has here been advanced, it will be 
obvious to the attentive reader, that there is a great 
difference betwen the gospel in itself and in its 
dispensation by Jesus Christ. If the gospel be 
considered in its large acceptation, or, as dis- 
pensed by the Lord Jesus, the Messenger of the 
covenant ; legal precepts and threatenings are com- 
prised, and dispensed in it. A dreadful sanction is 



(1) Matth. iv. 23. (2) 1 Tim. L 11 (3) Rev. xiv. 6. 



122 



REFLECTIONS. 



contained in it, in order that, none may presume 
to turn the grace of it into licentiousness. On the 
other hand, if it be viewed in itself, or in its strict 
and proper meaning, it has neither precepts nor 
threatenings ; but, as was observed above, it is an 
exhibition of the covenant of grace, to sinners of 
mankind, or good tidings of great joy, to all peo- 
ple. Such expressions as the following, are gospel 
in the strict sense of the word : Christ " was de- 
livered for our offences, and was raised again for our 
ustification :" 11 Unto you is born this day, in the 
city of David, a Saviour which is Christ the Lord." 
' My Father giveth you the true bread from hea- 
ven." " This is the promise that he hath promised 
us, even eternal life." But on the other hand, 
such expressions as these, are gospel considered in 
its dispensation to the sons of men : " Believe on 
die Lord Jesus Christ, and thou shalt be saved." 
" He that believeth, shall be saved ; but he that 
believeth not, shall be damned." "He that be- 
lieveth on the Son hath everlasting life ; and he 
that believeth not the Son shall not see life ; but 
the wrath of God abideth on him." In these and 
similar passages, the command to believe on the 
Lord Jesus, and the denunciation of Divine w 7 rath 
against all who believe not, do not belong to the gos- 
pel in itself, or strictly taken ; but they belong to 
the external dispensation of it to sinners. In the 
dispensation of the gospel, the law and the gospel 
are dispensed together. The law is promulgated in 
subservience to the gospel, and therefore, it is in- 
cluded in the dispensation of the gospel. The gos- 
pel strictly taken, is one thing ; and the precepf 



REFLECTIONS. 



123 



and threatening in the dispensation of it, are ano- 
ther. 

Do we read in Scripture, that unbelievers obey 
not the gospel ? We are not from this to suppose 
that, the gospel in its proper meaning, is a law ; 
but that, in all such passages, it is to be under- 
stood, not in its strict, but in its large acceptation, 
as comprising both law and gospel. 

Does the gospel in its large or extended sense, 
include the law, the same law, that was given to 
man at the beginning ? Hence, it is manifest that, 
Christ as Mediator gives no new law, either to 
saints or sinners, under the gospel. He indeed 
said to his disciples, "A new commandment I 
give unto you, That ye love one another ; as I 
have loved you, that ye also love one another."(l) 
But this is not the command of a new law, and on 
* that account styled new; for, "it is an old com- 
mandment which we had from the beginning "(2) 
But it is called new, because it is a most excellent 
one ; because it is more clearly and fully explained, 
than before ; because it is to be kept in a new 
manner, or " in newness of spirit, and not in the 
oldness of the letter f and, because it is enforced 
by a new motive and pattern : for Christ says, — 
u As I have loved you, that ye also love one ano- 
ther." He does not here say to his disciples, 
"Ye shall love your neighbour merely as yourselves, 
but—As I have loved you.' ? The Lord Jesus, 
then, has not purchased, nor published, a new law 
of grace to sinners, in which, faith, repentance, 
and sincere obedience to it, are made the condi- 



(1) John xiii. 34. (2) 1 John ii. 7. and 2 John 5. 



124 



REFLECTIONS. 



tions of justification and eternal life. There is a 
deep silence throughout the Oracles of truth, with 
regard to any new law of easier terms, or any new 
conditions of justification and salvation. We read, 
indeed, That Christ the last Adam, " fulfilled all 
righteousness" fo** his spiritual seed, and " That 
by his obedience, shall many be made righteous f 
but nowhere in the word of God, " That he pur- 
chased a new law of grace for them, according to 
which, they might fulfil a justifying righteousness 
for themselves ; and according to which, sincerity 
might be accepted, instead of perfection of obedi- 
ence." 

Hence it is also manifest that, if any good quality 
or work of ours, were made the condition of our 
justification o-r title to eternal life ; this would turn 
the covenant of grace, exhibited in the gospel, into 
a covenant of works. The covenant of grace, 
revealed and offered to sinners in the gospel, is the 
only covenant according to which, a sinner can be 
justified and entitled to life eternal. It is absolutely 
impossible that he can be justified, according to 
the broken covenant of works. But, were any 
graces, or acts, or works of his, the proper condi- 
tions of his justification ; the covenant of grace, 
would be as much a covenant of works, as ever the 
covenant made with Adam, was. The condition 
of Adam's covenant, was perfect obedience ; and, 
according to this imaginary law of easier terms, 
the conditions of the covenant of grace, are sincere 
faith and sincere obedience. But, it was far more 
easy for Adam, in his estate of innocence, to per- 
form the condition of perfect obedience ; than it is 
for an impotent sinner, or even for the holiest 



REFLECTIONS. 



125 



saint, to perform that of sincere faith and obedi- 
ence. The terms of the new covenant, according 
to that scheme, would, instead of being more mild, 
be more rigorous and difficult, than those of the 
old. The condition of the one covenant, would be 
works, as well as that of the other ; for works are 
still works, whether they be perfect, or sincere. 
All indeed who, according to the covenant of 
grace, attain justification, are justified by faith ; 
but, it is one thing to be justified by faith, as merely 
the instrument of justification ; and another, to be 
justified for faith, as an act, or work, affording 
a title to justification. It is one thing, for faith as 
an act of obedience, and as being seminally all sin- 
cere obedience, to give a title to justification ; and 
a very different thing, for faith as a mean or in- 
strument, to receive a title to it. Faith, according 
to the gospel, gives no manner of title, to the 
smallest blessing of the everlasting covenant ; but 
it receives the surety-righteousness of the second 
Adam, which gives a full title to every one of 
them.(l) It gives possession of nothing, in that 
gracious covenant ; but it takes possession of every 
thing. 

From what has been said, we may see, when a 
man's obedience to the law, is evangelical. His 
obedience is spiritually good and acceptable to God, 
or, in other words, is evangelical; when he per- 
forms it, from faith and love, from union with 
Christ, and justification for his righteousness, as 
the principles of it ; when he performs it, not to 
the law as a covenant of works, but to the law. 



(1) Rom. v. 18. 
11* 



126 



REFLECTIONS. 



in the hand of Christ, as a rule of duty; when he 
yields it, net for life, but from life ; not in the 
strength of nature, nor of grace already received, 
but in the strength of " the grace that is in Christ 
Jesus," trusting that Christ, according to the pro- 
mise, affords him continual supplies of grace ; and, 
when he performs it, chiefly for the glory of Christ, 
and of God in Christ. It is evangelical obedience 
when a man performs it, not, to recommend him 
to the favour of God, bat, in the faith of God's 
favour; not, that it may be his justifying righteous- 
ness, but, that it may be a continued expression of 
adoring gratitude, for the gift of his Redeemer's 
righteousness ; net, that it may dispose the Lord 
to become his God, but, because He is already his 
God and Father. Such obedience only as that, is 
agreeable to the gospel of Christ. 

Is the whole of Christ's salvation, offered in the 
gospel to sinners? Then salvation from the law as 
a covenant of works, is tendered to them. In the 
declarations and offers of the blessed gospel, the 
consummate righteousness of Jesus Christ, which 
has not only answered all the demands of the law 
as a covenant, but " has magnified the law and 
made it honorable," is presented to them. In the 
gospel, they are also invited to receive the gift of 
that glorious righteousness, against which, the 
utmost rigour of the violated law, can offer no ob- 
jection ; because it is the righteousness of Him 
who is God, as well as man. When they are 
enabled to accept the gift of it, and to rely with 
humble confidence on it, for all their title to justi- 
fication and eternal life; it is imputed to them, 
and they are so justified in the sight of God, as to 



REFLECTIONS. 



127 



be set free from all the demands of the law, in its 
covenant form. And when, by means of the gos- 
pel, they are thus delivered from the dominion of 
the law as a covenant, they are, in consequence, 
saved from the dominion of sin. Well may the 
glorious gospel, then, be styled, " The gospel of 
our salvation ;"(!) for, by being in the hand of the* 
Holy Spirit, the means of delivering us from the 
law in its covenant form, which is " the strength 
of sin," it becomes the means of our salvation from 
the power of sin. 

Are the offers and invitations of the gospel, 
addressed to all in common, who are the hearers of 
it ? Then, no man believes the gospel with his 
heart, unto righteousness, except he believe the de- 
clarations, offers, and invitations of it, with appli- 
cation to himself. So long as a sinner refuses, to 
believe these with application, or, to believe that they 
are addressed to him in particular, he continues to 
reject the compassionate Saviour, and to make God 
aliar.(2) Whatever his profession of religion may 
be, he remains under the dominion of unbelief, 
and under condemnation to eternal punishment. 
The gospel is, the doctrine of free and sovereign 
grace ; and it is to be preached to every creature, 
descended from Adam. The righteousness and 
salvation, revealed and offered in it, then, are free 
to every human creature, to whom it is preached; 
and it is the first or principal duty of every sinner 
of the human race, to accept the gracious offer, and 
to rely on the righteousness of the Divine Redeem- 
er, for all his title to eternal life. It is only they, 



(.1) E P h. i. 13. 



(£) 1 John v. 10, 11. 



128 



REFLECTIONS. 



therefore, who receive Christ Jesus, and trust in his 
name, that shall have life through his name; and 
it is only they, who " receive abundance of grace, 
and of the gift of righteousness, that shall reign in 
life by one, Jesus Christ/' 

To conclude: Is the reader desirous to know, 
whether he be experimentally acquainted with the 
grace of the gospel, or not ? Let him pray, that the 
Lord may examine and prove him, and then, let 
him put such questions as these, to himself: " Do 
I know spiritually, and believe cordially, the doc- 
trines of this glorious gospel ? Do I spiritually dis- 
cern the excellence, and suitableness, of the plan 
of redemption exhibited in the gospel ; and do I 
heartily approve, so far as I know them, all the 
parts of tliat woi derful scheme? Do I heartily 
comply with the invitations, and accept the offers 
of the gospel? Do I frequently endeavour to em- 
brace and trust the promises of it, and do I place 
the confidence of my heart in the Lord Jesus, for 
all the salvation, which is offered and promised in 
it? Do I so love the gospel, as to delight in read- 
ing, and hearing, and meditating on it ? Do I love 
and admire the gospel, because it is the doctrine, 
the only doctrine, <; which is according to Godli- 
ness f or because it is the only mirror, in which, 
believers so contemplate the glory of God in the 
face of Jesus Chrisl, as to be 1£ changed into the 
same image from glory to glory, by the Spirit of 
the Lord?" And do I find that, under the trans- 
forming and consoling influence of the gospel, I 
in some measure delight in the law of God, after 
the inward man, and run in the way of all his com- 
mandments ? If the reader can answer these ques- 



THE USES OF THE GOSPEL, &C. 129 



tions in the affirmative, he may warrantably con- 
clude, that he has attained, in some happy mea- 
sure, that supernatural, and experimental, know- 
ledge of the glorious gospel, which is the beginning 
of eternal life in the soul, and is inseparably con- 
nected with evangelical holiness, in all manner of 
conversation: and his duty is, in the' faith of the 
promise, to grow daily in grace, and in the know- 
ledge of our Lord and Saviour Jesus Christ, and 
never to be moved aw T ay from the hope of the gos- 
pel. But, if he cannot answer so much as one of 
them in the affirmative, he ought to conclude, that 
he is yet a stranger to the grace of the gospel ; 
and, instead of yielding to despair, he should with- 
out delay, come as a sinner to the Lord Jesus, who 
is given for a light to the Gentiles, that he may be 
God's salvation unto the end of the earth: and 
upon the warrant of the unlimited grant, he should 
trust in him for all the salvation promised in the 
gospel 



CHAPTER VI. 

OP THE USES OF THE GOSPEL, AND OF THE LAW 
IN SUBSERVIENCE TO THE GOSPEL. 

The gospel, in its strict and proper sense, is of 
great and manifold use, both to sinners and to 
saints. I shall here point out only some of its uses* 



130 



THE PRINCIPAL USES 



Sect. I. Of the 'principal uses of the gospel. 

The gospel in its strict acceptation, is, in the 
hand of the Holy Sprit, of special use, 

1. To reveal Christ, and God in him as recon- 
ciled, and as reconciling sinners of mankind to 
himself. The great use of the gospel is, to make 
Christ known to lost sinners, as the only, and the all- 
sufficient Saviour ; to reveal Him to them, in his 
infinitely glorious person, as God-man and Media- 
tor ; in his surety-righteousness, for their justifica- 
tion before God ; in his immeasurable fulness of 
the Spirit, for their sanctification and consolation ; 
and, in his saving offices, and endearing relations 
to. all who believe in him. It serves to represent 
to them, how Jesus has loved them, what he has 
done and suffered for them, and what blessings of 
salvation he has purchased for them, and is ready 
to dispense to them.(l) It is of use also to reveal 
to them, God as reconciled in him, and as recon- 
ciling them to himself by him. (2) Hence the mani- 
fold doctrines^ offers and promises of the gospel, 
are in Scripture, styled "the manifold wisdom of 
God.''(3) They clearly show, that God has devised 
the scheme of our redemption, with such astonish- 
ing wisdom ; that our salvation is all of grace, and 
all of merit, all of mercy, and all of justice ; that 
our iniquities are forgiven, and yet the punishment 
due for them is inflicted, that the ungodly who be- 
lieve are justified, and yet ungodliness is condemned; 
and, that salvation is freely bestowed, and after 

(1) 1 Cor. i. 24. and ii. 2. 1 Tim. iii. 16. 

(2) 2 Cor. iv. 3 3 4. 6. and v. 18—20. (3) Eph. iii. 10. 



OF THE GOSPEL. 



131 



all, the demands of law and justice are fully an- 
swered. 

2. It is the gospel, which also discloses to sin- 
ners, the covenant of grace, into which, the Father 
and the Son as last Adam, with the infinite appro- 
bation of the Holy Spirit, have entered, for the sal- 
vation of such sinners as believe. Sinful men can- 
not be otherwise saved, than by being enabled, so 
to take hold of that everlasting covenant, by faith, 
as to come into the bond of it. This, however, they 
cannot do, unless they be made so to know it, as 
to discern spiritually, the reality, glory, and suit- 
ableness of it, to their miserable condition as lost 
sinners. But it is the gospel only, coming to them, 
11 in demonstration of the Spirit and of power, 53 
that reveals this gracious covenant to them ; and 
that shows them, how they may be so instated in 
it, as to possess and enjoy the blessings of salvation. 
They could never, according to the plan established 
in the counsel of peace, have known that eternal 
contract, but by the revelation of it in the everlast- 
ing gospel. It is by the gospel, accompanied with 
the illuminating influences of his Holy Spirit, that 
the Lord Jesus the messenger of thecovenant, shows 
elect sinners his covenant.(l) 

3. It serves likewise, the highly important pur- 
pose of discovering to sinners, their warrant to trust 
in Christ Jesus, for complete salvation. In the 
blessed gospel, Christ, and God in Christ, are 
freely offered to sinful men, and men are graciously 
invited as sinners, to receive the offer, and to in- 
trust the whole affair of their salvation, to Christ 



(1) PsaL xxv. 14. 



132 



THE PRINCIPAL USES 



and to God in Him.(l) By the gospel, they are 
informed that, the Lord Jesus offers himself, with 
all the inestimable blessings of the everlasting cove- 
nant, to them ; and that, he graciously invites and 
urges them as sinners, to accept him as their all- 
sufficient Saviour, and to place the confidence of 
their hearts in him, for salvation from sin and 
wrath. Were they not to know, that a Divine 
warrant is thereby afforded them, to receive and 
trust in the Saviour, for their salvation ; it would 
be as great presumption in any of them, as it would 
be, in a faiien angel, to attempt trusting that He 
would save him. But, by the declarations, offers, 
calls, and promises, of the word of grace, an ample 
warrant is afforded them as sinners of mankind, to 
trust in the Divine Saviour, and so> to take pos- 
session of his great salvation. And it is by the 
gospel, accompanied by the illuminating grace of 
the Holy Spirit, that their warrant is revealed, that 
their full right of access to the compassionate Sa- 
viour, is disclosed to them, and that he manifests 
himself to be so near them, as to be within their 
reach. (2) O how great is the importance and utility, 
of the gracious offers and invitations of the blessed 
gospel, to convinced and despondent sinners ! By 
these, under the illuminating influences of the ador- 
able Spirit, they see that, it is lawful and warrant- 
able for them, to come as sinners, and to intrust, 
with humble and strong confidence, the eternal 
salvation of their souls to the Lord Jesus. 

4. The gospel is the means which the Holy Spi- 
rit employs, for communicating the grace of Christ 



(1) John vi. 32. Isa Iv. 1—4. (2) Rom. x. 6—8. 



OF THE GOSPEL. 



to elect sinners ; in order to produce that change of 
their state, and of their nature to which they have 
been chosen. It is by means of the gospel, that, in 
the moment of regeneration, the Spirit of Christ 
and his grace enter, and take possession of the 
hearts of God's elect. Sinners who are born again, 
" are born not of corruptible seed, but of incorrup- 
tible, by the word of God, which liveth and abideth 
for ever."(l) Hence the Psalmist, directing his 
speech to Messiah, says, "the Lord shall send 
the rod of thy strength out of Zion : rule thou 
in the midst of thine enemies. Thy people shall 
be willing in the day of thy power.' 7 (2) The gospel 
accordingly, is called " the spirit which giveth 
life,"(3) " the grace of God that bringeth salva- 
tion,"^) and " the power of God unto salvation."(5) 
By the gospel, God exerts the exceeding greatness 
of his power, in quickening, and converting sin- 
ners to himself. It is by means of it, that he en- 
lightens their minds, renews their wills, rectifies 
and sanctifies their affections, and so makes them 
partakers of a new and holy nature. Hence, the 
apostle Paul styles it, "The law of the Spirit of 
life in Christ Jesus, which made him free from the 
law of sin and death. "(6) 

5. The gospel is also the instrument, by which, the 
Holy Spirit implants the principle andhabit of true 
faith, in the hearts of elect sinners. "Faith com- 
eth by hearing, and hearing by the word of God."(7) 
The Spirit renders the reading, and especially the 



(1) 1 Pet. i. 23. 
(4) Tit. ii.ll. 
(7) Rom. x. 17. 



(2) Psal. ex. 2, 3. (3) 2 Cor. iii. 6. 
(5) Rom. i. 16. (6) Rom. viii. 2. 



134 



THE PRINCIPLE USES 



hearing of the gospel, effectual means of working 
faith in the hearts of sinners ; by which, they be- 
lieve with application the gracious offers of Christ, 
and of his righteousness and fulness, and trust in 
him for salvation to themselves in particular, It is 
by means of the gospel, which the apostle Paul 
styles, " the word of faith, r (l) that the Spirit of 
Christ, implants and increases precious faith, in 
the souls of his elect.(2) Is it then the believer's 
desire, that he may make swift progress, in the 
habit and exercise of that living faith, by which, he 
gives glory to God, and receives grace and glory 
from him? Let him, in humble reliance on the 
promise, and on the Spirit of faith, read, hear, 
and meditate frequently on, the glorious gospel. 

6. It is by means of the gospel, that the Holy 
Spirit continues to apply Christ •, with his righteous- 
ness and fulness, to the hearts of believers, for in- 
creasing their sanctification and consolation. They 
are said in Scripture, to be " sanctified through 
the truth ;"(3) " to be clean, through the word 
which Christ hath spoken unto them ;(4) and to 
have " their hearts purified by faith. "(5) The 
apostle Paul presented this prayer, for the saints at 
Ephesus : " That Christ may dwell in your hearts 
by faith,- —-that ye may be filled with all the fulness 
of God."(6) And he informed them, That they 
were " built upon the fonndation of the apostles 
and prophets, &c."(7) It is in proportion, then, 
as the saints are enabled, to believe with applica- 

(1) Rom. x. a (2) John xx. 31. (3) John xvii. 17. 19. 
(4) John xv. 3. (5) Acts xv. 9. (6) Eph. iii. 17. 19. 
(7) Eph. ii. 20—22. 



OF THE GOSPEL. 



135 



tion to themselves, the offers and promises of the 
gospel, and to trust in Jesus Christ for salvation, 
that they advance in holiness and comfort. And, 
it is " in the unity of the faith, and of the know- 
ledge of the Son of God, that they all come unto 
a perfect man, unto the measure of the stature of 
the fulness of Christ."(l) 

7. The gospel is a mean of increasing the know- 
ledge of restraining the depravity, and of reform- 
ing the external conduct, of many unregenerate 
sinners ; and so, of qualifying them for being, in 
various respects, serviceable to the people of God 
around them. It is often a mean, under the re- 
straining influence of the Holy Spirit, of rendering 
many unregenerate men, less hurtful, and more 
useful, to the saints of God, than otherwise they 
would be. As the gospel is a special mean, of 
the renewing influences of the Spirit, in holy men ; 
so is it, of his restraining influence, on hypocrites 
and wicked men.(2) Now this restraining or pro- 
vidential influence, is of inexpressible importance to 
the saints. For, as no saint could continue to live 
in communion with Christ, and with other saints, 
without sanctifying grace, and that daily commu- 
nicated to him ; so neither could he live among 
sinners, unless restraining influence were afforded 
to them. He ought, therefore, in a very high de- 
gree, to esteem and love the gospel ; not only, be- 
cause it is the means of special grace to himself, 
but, because it is the vehicle of common influence, 
to the unregenerate around him. 

(1) Eph. iv. 13. 

(2) Mattb xiii. 20. 22, 2 Pet. ii. 20. Heb. vi. 4, 5, 



136 



THE USES OF THE LAW 



8. Lastly, It is by means of the gospel, that the 
glory of Christ and of God in him ) is manifested 
to men and angels. It is in and by the gospel, that 
the brightest displays " of the glory of God, in the 
face of Jesus Christ," are graciously afforded. (1) Tn 
the gospel as in a mirror, the glory of the Lord 
Jesus, and of all the Divine perfections, as har- 
monizing, and mingling their refulgent beams, in 
the redemption of sinners by him, is seen, contem- 
plated, and adored. (2) It is the gospel strictly 
taken, that, under the illuminating influences of 
the blessed Spirit, serves to discover to the eye of 
faith, u the glory of the only begotten of the Fa- 
ther, the brightness of his glory, and the express 
image of his person." There, the glory of the 
great Redeemer's person and work, shines forth 
in the view of holy angels and redeemed men, with 
the most resplendent lustre. Hence the gospel i§ 
called, " the glorious gospel of Christ, who is the 
image of God,"(3) and "the glorious gospel of the 
blessed God. "(4) While the Lord affords far more 
illustrious displays of his infinite glory in redemp- 
tion, than in any other of his works ; all the tran- 
scendant displays of it in redemption, which he 
makes, are in and by the gospel. 

Sect. IT. Of the uses of the moral law in its 
svbservience to the gospel. 

The law, both as a covenant of works, and as a 
rule of life, is, in the hand of the Holy Spirit, of 
special use, and that, both to sinners and to saints. 



(1) 2 Cor. iv. 4—7. 
(3) 2 Cor. iv. 4. 



(2) 2 Cor. iii. 18. 
(4) 1 Tim. i. 11. 



IN SUBSERVIENCE TO THE GOSPEL. 137 

Though righteousness and eternal life cannot, since 
the fall, be obtained by a man's own obedience to 
the moral law, because " by the works of the law 
shall no flesh be justified ;"(1) yet it is of manifold 
use to men. "The law is good," says the apostle 
Paul, "if a man use it lawfully ;"(2) ,hat is, if he 
use it suitably^ to the design for which it is given 
him, and to the state in which he is, either as an 
unbeliever, or as a believer ; or, in other words, if 
he improve it as a covenant, for urging him to re- 
ceive Jesus Christ, and improve it as a rule, for di- 
recting him how to walk in Christ. 

The law is of use to men in general. 

1. To discover to them, the holy nature and will 
of God ; or to show them, the infinite holiness and 
rectitude of his nature and will. Jehovah said to 
the Israelites in the wilderness, " I am the Lord 
your God; ye shall therefore sanctify yourselves, 
and ye shall be holy : for I am holy."(3) « The 
law is holy," says the apostle Paul, u and the com- 
mandment holy, and just, and good. "(4) 

2. It serves to inform them of their duty to God, 
to themselves, and to others around them; and to 
oblige them, by his sovereign authority, to perform 
it. " He hath showed thee, O man, what is good : 
and what doth the Lord require of thee, but to do 
justly, and to love mercy, and to walk humbly with 
thy God?"(5) 

3. It is of use likewise to restrain men from 
much sin. By its peremptory commands, and awful 
threatenings, it serves in some measure to keep 

(1) Gal. ii. 16. (2) 1 Tim. i. 8. (3) Lev. xi. 44. 
(4) Rom. vii. 12. (5) Mic. vi. 8. 

12* 



138 



THE USES OF THE LAW 



them in awe, and to fright them from committing 
many external acts of sin ; in which, they other- 
wise would freely indulge themselves. It is of use, 
by its terrible denunciations, to curb those, who, des- 
titute of every good principle, would rush forward 
to all manner of sin ; and to deter them, through 
fear of punishment, from many gross enormities. 
In this view, it serves as a curb, to hold sinners 
within the limits of external decency, and to pre- 
vent the world, from becoming a scene of robbery 
and blood. Accordingly our apostle says, " That 
the law is not made for a righteous man, but for 
the lawless and disobedient, for the ungodly and 
for sinners, for unholy and profane, for murderers 
of fathers, and murderers of mothers, &c."(l) 

4. The law conduces also toexcite and encourage 
sinners to the practice of virtue, from the conside- 
ration that, even the external resemblance of true 
virtue, will often be rewarded with exemption from 
many outward calamities, and with the possession of 
many outward advantages. (2) Nay, it tends to im- 
pel sinners to virtuous actions, even from the con- 
sideration that, in the event of their performance 
of them, and afterward, of their dying in an unre- 
generate state, their punishment in hell will be 
more tolerable, than if they had not performed 
them. Although sinners cannot, by their obedi- 
ence to the law, procure for themselves a title to 
heaven ; yea, and though they should never be 
driven by the law, from themselves to Christ, for 
righteousness and salvation, but should die under 
condemnation; yet, the more external obedience, 

(i) ITim i.9, 10. (2) Isa. 1 19. 



IN SUBSERVIENCE TO THE GOSPEL. 139 

they yield to the law, the lighter will their punish- 
ment be.(l) They cannot, by their obedience to 
the law, merit even the lowest place in heaven ; 
but they can, by it, obtain for themselves, an ex- 
emption from the lowest place in hell. 

5. Moreover, It is of special use to convince sin- 
ners of their sinfulness and misery, and also of their 
utter inability, by any righteousness and strength 
of their own, to recover themselves from their state 
of sin and misery. M What things soever the law 
saith, it saith to them who are under -the law ; that 
every mouth may be stopped , and all the world 
may become guilty before God. Therefore by the 
works of the law, there shall no flesh be justified in 
his sight: for, by the law is the knowledge of sin."(2) 
And again : " But sin, that it might appear sin, 
working death in me by that which is good ; that 
sin by the commandment, might become exceeding 
sinful."(3) The precepts of the law, serve to con- 
vince men of their sins of omission, and the prohi- 
bitions of it, to convince them of their sins of com- 
mission. There are various evils which, men would 
never have known to be sins, unless the holy law 
of God, had, discovered the sinfulness of them. 
Accordingly our x\postle says, " I had not known 
sin but by the law : for I had not known lust, ex- 
cept the law had said, Thou shalt not covet."(4) 
While the precepts of the law are of use, to con- 
vince sinners of the reality and sinfulness of their 
sins ; the threaten ings of it are employed, to dis- 
cover to them the tremendous wrath and curse of 



(1) Luke xii. 47. 48- 
(3) Rom. vii. 13. 



(2) Rom. iii. 19, 20. 
(4) Rom. vii. 7. 



140 



THE USES OF THE LAW 



God, due to them for their transgressions.(l) And 
by disclosing to them, the deep depravity of their 
nature, the precepts and threatenings cf the law 
serve, in the hand of the Spirit, to convince them 
of their utter inability to recover themselves ; and 
so to humble them, under a paim'ul sense of their 
sinfulness and misery .{2) 

6. Lastly, the law serves to show them, their ex- 
treme need of Christ, and of his righteousness and 
salvation. " Wherefore then serveth the law V 
says our Apostle, u It was added because of trans- 
gressions, till the seed should come, to whom the 
promise was made."(3) It awakens their consci- 
ences, to a conviction of their guilt, and to a dread 
of everlasting punishment ; and so, discovers to 
them their absolute need of Christ, and of his per- 
fect righteousness, for their justification in the sight 
of God. (4)— Thus, the moral law is of use to men in 
general. 

It is of special use to nnregenerate sinners. 

1, Under the awakening influences of the Holy 
Spirit, it serves as a covenant of works, to convince 
them of sin ; and to show them that, as they are 
sinners, and so, cannot perform perfect obedience 
to entitle them to life, it is absolutely impossible for 
them, ever to attain to justification and salvation, 
by their own performances. " By the deeds of the 
law," says the apostle Paul, " there shall no flesh 
be justified in his sight: for by the law is the know- 
ledge of sin.''(5) " I was alive without the law 



(1) Gal. iii. 10. (2) Rom. iii. 9. (3) Gal. iii. 19. 
(4) Gal. iii. 24. Rom. x. 4. (5) Rom. iii. 20. 



IN SUBSERVIENCE TO THE GOSPEL. 141 

once ; but when the commandment came, sin re- 
vived, and I died."(l) 

2. It reveals the wrath of God against them, for 
their innumerable transgressions of it, and so, im- 
presses them with fear of eternal 'punishment. 
" The law worketh wrath."(2) It comdemns every 
sinner who is under it, to death in all its direful ex- 
tent ; and so, it awakens his conscience to expect in- 
finite and insupportable wrath, as the just recom- 
pense of disobedience to its righteous precepts. Hence 
the law, in this point of view, is called, 61 the minis- 
tration of condem nation. "(3) Thus, as a scourge, it 
troubles and torments the consciences of impeni- 
tent sinners, and renders them uneasy in a course 
of sin. 

3. The law is of use likewise, to urge or drive 
them to Jesus Christ, the only Saviour of lost sin- 
ners. Seeino* it i« thA mpflne nf mn vinr-innr ginnCfS 

of their sinfulness, misery, and utter inability to re- 
cover themselves ; it drives them from confidence 
in themselves, to the Lord Jesus, for " righteous- 
ness and strength and thus, it "is their school- 
master to bring them unto Christ, that they may be 
justified by faith/'(4) By demanding perfect holi- 
ness of nature, perfect obedience of life, and com- 
plete satisfaction for sin, which none of the children 
of Adam is able to afford ; the law shuts them tip to 
see their need of Christ, who has fully answered all 
these demands, for them who believe in him. (5) It 
serves as a looking-glass, in which, they may con- 
template the exceeding sinfulness, and demerit of 

(1) Rom. vii. 9. (2) Rom. iv. 15. (3) 2 Cor. iii. 9, 
(4) Gal. iii. 24. (5) Rom. x. 4. 



142 



THE USES OF THE LAW 



their sins ; in order that, despairing of life by their 
own works, they may be necessitated to flee speedily 
to Jesus Christ, who has fulfilled a perfect righte- 
ousness for their justification. 

4. It serves, at the same time, to convince them, 
that they have those characters of sinfulness and 
misery, under which the offers and invitations of 
the gospel are addressed to men. The offers a^id 
calls of the gospel are addressed to men, — as unjust, 
ungodly, as sinners, enemies, and persons without 
strength; as lost, dead in trespasses and sins, sim- 
ple ones } scorners-f fools, stout-hearted and far 
from righteousness; as backslider s^nti prisoners, 
as labouring and heavy laden, thirsting for hap- 
piness of any kind, spending their money for that 
which is not bread, and their labour for that which 
satisfielhnot, disobedient, gainsaying, rebellious, 
&c. Now the law, under the illuminating influences 
of the Holy Spirit, is of use to show sinners, that 
these are their very characters ; and, therefore, 
that they are the very persons, to whom the Saviour 
is offered, and whom are invited and commanded, to 
receive him with his righteousness and salvation. In 
this view, it is eminently subservient to the gospel. 

5. Lastly, The law serves to render those of them 
inexcusable, who, turning a deaf ear to its dictates, 
respecting their sinfulness and misery, refuse to ac- 
cept the offer of a Saviour, and of salvation by 
him.(l) And, it not only leaves all who reject the 
Divine Redeemer, without excuse, and under its 
dreadful curse ; but it dooms them to greater, to 
redoubled condemnation. " He that believeth on 



(1) Rom. i. 20, with Rom. ii. 15. 



IN SUBSERVIENCE TO THE GOSPEL. 143 



the Son hath everlasting life ; and he that believeth 
not the Son shall not see life ; but the wrath of God 
abideth on him."(l) "He that despised Moses 5 
law, died without mercy under two or three wit- 
nesses ; of how much sorer punishment, suppose 
ye, shall he be thought worthy, who hath trodden 
under foot the Son of God, and hath counted the 
blood of the covenant, wherewith he was sanctified, 
an unholy thing, and hath done despite unto the 
Spirit of grace ? For we know him that hath said, 
"Vengeance belongeth unto me, I will recompense ? 
saith the Lord."(2) 

The law is of special use likewise, to regenerate 
persons or true believers, and that, both as a cove- 
nant of works, and as a rule of duty. 

In its covenant form^ it serves to showthem, what 
Christ the second Adam, did and suffered in their 
stead. By requiring from all who are under it, 
perfect holiness of nature, and perfect obedience of 
life, with complete satisfaction for sin, as the con- 
ditions of eternal life ; it teaches believers, what 
the Lord Jesus, in the greatness of his astonishing 
love, condescended to become, to do, and to suffer 
for them. They may see in it as in a glass, that 
He did infinitely more for them, than any mere man 
or angel, could ever have done. (3) Thus the law, in 
subservience to the gospel, teaches believers indi- 
rectly^ what the gospel teaches them in direct terms. 
It is of use also to show them, under what infinite 
obligations they lie, to the Lord Jesus, for having 



(1) John iii. 36. (2) Heb. x. 28—30. 

(3) Rom. viii 3, 4. Philip, ii. 8. Gal. iii. 13, 14. 



144 



THE USES OF THE LAW 



fulfilled all the righteousness of it, in their stead, 
Though they are not under the law in its covenant 
form, to be either justified or condemned by it ; 
yet, it is of special use to them, to teach them, how 
much they are bound to love and serve Christ, who, 
by obeying the precepts, and enduring the penal- 
ties of it, in their stead, has brought in everlasting 
righteousness for their justification ; and so, it is a 
mean of exciting their gratitude to Christ, and also 
to God, who so loved them, as to send Him to 
answer all its demands for them.(l) 

The law as a rule of life, is also of great use to 
believers. For although, as I already observed, 
they are not under it as a covenant of works, either 
to be justified by it for their obedience, or to be con- 
demned by it for their disobedience ; yet, they are 
under it as the rule of their new obedience, and they 
count it their exalted privilege and pleasure to be 
so.(2) Now, in this point of view, it serves, under 
the illuminating influences of the Holy Spirit, 

1. To show them, how far they are from per- 
fection of holiness. In order to render them more 
humble and contrite, to cause them to renounce, 
in a higher degree, all confidence in their own wis- 
dom, righteousness, and strength, and to trust con- 
stantly, and only in the Lord Jesus, for all their sal- 
vation ; the law discovers to them, the sin that 
dwells in them, and that cleaves to all their 
thoughts, words, and actions. It is of great use to 
teach them, the need that they have, to be more 
humble, penitent, and holy : and so it serves, in a 
high degree, to promote their sanctification, and 

(1) 2 Cor, ix. 15. Col. i. 12—14. (2) 1 Cor. ix. 21. 



IN SUBSERVIENCE TO THE GOSPEL. 145 



their desire to attain perfection of holiness.(l) As 
it requires them to be holy in a perfect degree,(2) it 
shows them, that their want of perfect conformity 
to it, is, every moment, their sin; and that they 
ought continually to press on toward perfection, and 
to long for heaven, where their holiness and happi- 
ness will be perfect.(3) 

2. It serves, under the witnessing of the Spirit, 
to evidence to their consciences, the reality of their 
sanctification. The holy law serves as a touch- 
stone, by which, believers may try, and so discover, 
their begun conformity to the image of the Son 
of God, the first born among many brethren. 
Comparing their hearts and lives with that stan- 
dard, they sometimes perceive that, though they 
are far from having a perfection of the degrees, yet 
they have a perfection of the parts, of sanctifica- 
tion ; and so the law as a rule conduces, in the 
hand of the Holy Spirit, to promote their comfort 
as well as their holiness. " Our rejoicing is this," 
says an Apostle, "the testimony of our conscience, 
that in simplicity and godly sincerity, not with 
fleshly wisdom, but by the grace of God, w T e have 
had our conversation in the world."(4) As a cove- 
nant of works, the law is the instrument of the Spi- 
rit, as a spirit of bondage, for convincing and alarm- 
ing secure sinners ; but, as a rule of life in the hand 
of the blessed Mediator, it is a mean employed by 
the Spirit, as a Spirit of adoption, for comforting 
and encouraging true saints. Their habitual de- 



(1) Philip, iii. 10—14. Rom. vii. 22—24. 

(2) Matth. v. 48. (3) 2 Cor. v. 2-t4. Philip, i. 23. 
(4) 2 Cor. i. 12. 

13 



146 



THE USES OP THE LAW 



sire and endeavour, from faith and love, and for 
the glory of God, to keep all the commandments of 
it, are a good evidence to them, that they are the 
children of God, and are conformed to the image 
of his Son. 

3. It is of great use to show believers, what duty 
they owe to their God and Redeemer, and to direct 
them how to perform it. Christ, whom the Father 
hath given " for a leader and commander to the 
people," gives to believers that law, to be the rule 
of their obedience ; to inform them, what grateful 
service, what holy obedience, they owe to Him and 
to God in him ; and to direct them in the course 
of their obedience. Accordingly, the holy Psalm- 
ist says, 11 Through thy precepts I get under- 
standing : therefore I hate every false way. Thy 
word is a lamp unto my feet, and a light unto my 
path."(l) The law as a rule directs them, how to 
express their gratitude to the Lord Jesus, for fulfil- 
ling it for them, in its covenant form :(2) it enjoins 
them, to show their love and thankfulness to him, 
by a growing conformity of heart and life to it, as 
the rule of their obedience.(3) Whilst it shows them 
what is good and what is evil, what they ought to 
do, and what they ought to forbear ; it guides them 
in the exercise of their graces, and in the perform- 
ance of their duties. No sooner does the law as a 
covenant, urge men to Christ, for deliverance from 
the dominion of it in that form ; than Christ leads 
them back to the law as a rule, for the regulation 
of their heart and conduct; in order that they may 

(1) Psal. cxix. 104, 105. (2) Roni.viii. 3—5. 

(3) John. xiv. 15. 1 Tim. i. 5. Rom. xii. 1, 2. 



IN SUBSERVIENCE TO THE GOSPEL. 147 

express their gratitude to him, for his perfect obe- 
dience to it as a covenant, in their stead, by their 
sincere obedience to it as a rule.(l) 

4. Finally, It serves the highly important pur- 
pose of binding or obliging the saints, to all their 
various duties. The law as a rule of life to be- 
lievers, comes invested with infinite authority, and 
therefore, lays them under infinite obligations, even 
to perfect obedience. Seeing they do not cease to 
be creatures, by becoming new creatures ; they are, 
and ever will be obliged to yield personal obedience 
to the moral law as a rule of life, and that, by the 
sovereign authority of the Father, the Son, and the 
Holy Spirit, their Creator : but this Divine autho- 
rity, as was hinted above, issues to them, from the 
Lord Jesus the great Mediator, who has created, 
as well as redeemed them, and who has " all the 
fulness of the Godhead, dwelling in him bodily." 
They therefore reaeive the law at his mouth. And 
surely the law can lose nothing of its original au- 
thority, by being conveyed to them, in such a glo- 
rious channel as the hand of Christ: for, not only 
is he himself God over all ; but all the sovereignty 
and authority of the infinitely glorious Godhead 
are in Him as Mediator.(2) The Lord Jesus, there- 
fore, instead of dissolving, or in the smallest degree 
weakening, does greatly strengthen, the original 
obligation of the moral law. (3) Indeed, it is only 
to God as in Christ, only, according to the law as 
in the hand of Christ, and only, by a real believer 
in Christ, that the smallest acceptable obedience can 



(1) John xiv. 15. 

(3) Confess. Chap. xix. art. 5. 



(2) Exod. xxiii. 21. 



148 



REFLECTIONS. 



be performed. The law as a rule in the hand of 
Christ, then, is of special utility to believers ; inas- 
much as it shows them, how high their obligations 
are, to the love and practice of holiness. And thus, 
it eminently subserves the gospel, that " doctrine 
which is according to godliness." 

From the foregoing detail, it will be obvious to 
the devout reader, That the law as a covenant is 
of standing use, in the effectual vocation of sinners 
to Christ. The Holy Spirit make the offers and 
calls of the gospel, effectual to no sinners, without 
setting home the law as a covenant of works, to 
their minds and consciences. Sinners may be 
drawn to the Saviour, by a discovery of his redeem- 
ing love,(l) and so may be effectually called without 
legal terrors ; but no man is persuaded and enabled 
to come to him, without a true conviction of sin, 
and of the want of righteousness. But, it is by the 
law in its covenant form, that sinners are convinced 
of sin, and of their need of a perfect righteousness, 
to free them from eternal death, and to entitle 
them to eternal life. Thus, the law is of standing 
use to them, to show them their extreme need of 
the compassionate Saviour, and of his perfect righ- 
teousness ; and so, to " break up the fallow ground" 
of their hearts. In this way, the fiery law continues, 
by the Almighty agency of the Spirit, to subserve 
the merciful desig i of the blessed gospel. 

Hence we may also learn, how much conviction 
of sin and of righteousness, by the law, is requisite 
to true conversion. Such a measure of it in adult 



(1) Hos. xi.4. 



REFLECTIONS. 



149 



persons, is necessary, as will suffice to make them 
sensible, That they are sinners in heart and in 
life; — that they are already undone, and that their 
misery undsr the curse of the law, is inexpres- 
sible ; — that they have no righteousness, to answer 
the just demands of the broken law ; — and that 
they are so dead in sin, as to be totally unable to 
save themselves, or so much as to prepare them- 
selves for salvation. Such a measure as this, is requi- 
site ; because without it, they would not see their 
absolute need of the Lord Jesus, to save them, 
either from their sin, or their misery ; nor would 
they desire above all things, a personal interest 
in Him, and in his great salvation. Not that it 
is requisite, as a federal condition of their being 
graciously received by Christ ; but, — only as an 
excitement^ to urge them to flee speedily for refuge 
to him. 

From what has been said, we may also infer, 
that a minister of the gospel, may often preach the 
law to his hearers, and yet not deserve to be called 
a legal preacher. He cannot preach the gospel 
faithfully and successfully, unless he preach the 
law in subservience to it. If he be a faithful, and 
an able minister of the New Testament, he will 
preach the law as a covenant of works, and will 
press it upon the consciences of secure sinners, and 
self-righteous formalists. He will denounce the 
tremendous curse of it, on those who continue under 
it, and who rely securely on their own works, for 
a title to eternal life ; in order to tear away every 
pillow of carnal security, on which they repose 
themselves, and to show them the vanity of every 
lying refuge. In proportion also as he is faithful, 
13* 



150 



REFLECTIONS. 



he will preach the law as a rule of life, to them 
who believe : he will press upon them, the spiritual 
performance of every duty, and an holy abhorrence 
of every sin. He will exhort them, to perform all 
their duties, from evangelical principles, in a holy 
manner, and to holy ends. Now if he preach the 
law in that manner, no man will be disposed to fix 
the odious character of a legal preacher upon him, 
but one who, either is grossly ignorant, or is an 
enemy both of the law and of the gospel. 

D)es the law in its covenant form require of 
every one who is under it, that he keep its com- 
mandments perfectly , as the condition of eternal 
life? Then, it is vain for him to say, "I endea- 
vour, or I do all that I can, to keep them." — It is 
not endeavours to obey, but perfect and perpetual 
obedience, that will satisfy the precepts of the 
righteous law. It is not said.(l) " Cursed is every 
one who does not endeavour to continue in all 
things but, — " Cursed is every one that conti- 
nueth not, in all things which are written in the 
book of the law, to do them. 51 It is the man 
" who doeth these things," not the man who en- 
deavours to do them, " that shall live by them."(2) 
Many flatter themselves, that their state is good, 
and their salvation sure ; because they do not live 
securely in a course of sin, but on the contrary, 
endeavour to keep the commandments as well as 
they can ; and, because God is so merciful, that he 
will surely pardon the sins which, the infirmity of 
their nature renders unavoidable. This is a com- 
mon, but a very dangerous, yea. a fundamental 



(1) Gal. iii. 10. 



(2) Rom. x. 5. 



REFLECTIONS. 



151 



error ; for it proceeds on the supposition that, the 
righteous law can accept of defective, or imperfect 
obedience, and that, Divine justice can dispense 
with the punishment of sin. No man, under the 
law as a covenant, can be accepted, for endeavour- 
ing to keep the precepts of it, as well as he can. 
The law does not say, "Labour to obey ; but, Do it, 
and Do it perfectly and perpetually : Do it without 
the smallest failure." The least deficiency in obe- 
dience, will subject a man to the curse. The self- 
righteous sinner, then, would do well to consider 
that, he is under a law, which demands absolute 
perfection of obedience ? on pain of death in all its 
dreadful extent; and that, if he has transgressed 
but in a single instance, he is thereby exposed to 
the eternal execution of its righteous, and tremen- 
dous penalty. " Tell me," says our apostle, " ye 
that desire to be under the law, do ye not hear the 
law?"(l) "Do ye not hear, that it requires perfect 
obedience of you, on pain of the curse? And if it 
demands perfect obedience, and, at the same time, 
complete satisfaction for sins that are past ; what 
will you do, who cannot give to it, either the one 
or the other? What will you do, in the prospect 
of death and of judgment, who have no commu- 
nion with the second Adam in his righteousness ? 
Alas ! your own righteousness is far, very far, from 
being commensurate with the perfect rule of that 
holy and righteous law, by which, all your thoughts, 
words and actions, are then to be tried." 

Again, Does the law as a covenant of works, de- 
mand from every one who is under it, infinite satis- 



(1) Gal. iv. 21. 



152 



REFLECTIONS. 



faction for sin, as well as perfect obedience ? or does 
it demand from every unregenerate sinner, perfec- 
Hon of suffering, as well as of doing? Then, though 
a descendant of fallen Adam could say, That he 
never had, in his own person, transgressed the law, 
and that he would, to the end of his life, " conti- 
nue in all things which are written in it, to do 
them f yet, even this perfect obedience of his, 
would not suffice to fulfil the law, and so, to entitle 
him to eternal life, according to the covenant of 
works : for the law as a covenant, would still de- 
mand from him, full satisfaction for the sin, that 
he committed in the first Adam : and satisfaction 
for sin, cannot be given by obeying the precept, 
but by suffering the penalty, of thelaw in that form. 
Ever since the fall, the law and the justice of God 
demand, not only full payment of the original debt of 
perfect obedience ; but complete payment likewise, 
of the debt of infinite satisfaction, for the offence 
given by sin, to the infinite Majesty of heaven. (1) 
Nay, in the order of law and justice, the debt of full 
satisfaction, ought to be discharged, previous to that 
of perfect obedience. The infinitely righteous Je- 
hovah, will first be pacified, by a complete satis- 
faction to his justice, for the infinite insult offered 
to his glorious Majesty, by transgression ; be- 
fore he can, consistently with the honor of his 

character and government, be pleased with any 
degree of obedience from the sinner. If a sin- 
ner then, hope for eternal life on the ground of 
his own righteousness, he must first give infinite 

satisfaction for all his innumerable crimes, and 



(1) Gen. ii. 17. 



REFLECTIONS. 153 

then j begin and complete a course of perfect obe- 
dience, as the condition of life. He must first of 
all, make complete satisfaction to the penalty of 
the righteous law, before his obedience to the pre- 
cept, can be acceptable to God. But is this pos- 
sible? — Is it possible for one, who is to continue 
through all eternity, to be a sinner, as well as a 
sufferer?— Is it possible for a sinner, first, to endure 
the whole of infinite punishment, or of eternal 
wrath: and after endless torments shall have been 
completely endured, to return, — and, under the 
dominion of sin, to perform perfect obedience as 
the condition of eternal life ? O that self-righteous 
and secure sinners, would consider, before it be 
too late, How impossible it will be for them, ever 
to obtain eternal life, by their own righteousness ! 
and, that they would, by faith, submit themselves 
to the righteousness of Jesus Christ, by which, he 
hath magnified the law and made it honourable ! 

Moreover, it appears from what has been said, 
that, when our apostle asserts, in his epistles to the 
Romans and Galatians, That u no man can be 
justified before God, by the works of the law," by 
the law, he does not mean, the law merely as pro- 
mulgated from Sinai ) or the law of Moses as such : 
for those churches consisted chiefly of Gentile 
converts, who had no concern with the law of 
Moses, merely as swck. Before their conversion 
they were heathens, and were under the law, not 
as delivered from Sinai, but as the law of nature, 
aud as a covenant of works, made with Adam and 
with them in him. As, therefore, no Jews can be 
justified, by the works of the moral law as a cove- 
nant, displayed on mount Sinai; so, no Gentiles 



154 



REFLECTIONS. 



can be justified, by the works of the moral law as 
a covenant, made with Adam. They among the 
Gentiles, who have been redeemed, are said to have 
been redeemed from the curse of the law ;(l) that 
is, of the moral law in its covenant form, as given 
to Adam. 

Once more, Is it by the law as a covenant, that 
sinners are convinced of misery , as well as of sin ? 
Then, how great is the misery, and how intolera- 
ble will the punishment be, especially of those under 
the gospel, who obstinately continue in their un- 
belief and impenitence ! While the violated law 
continues in all its binding force against them, 
their condemnation will be inconceivably more 
dreadful, than if they had never heard the gracious 
offers of the gospel. " This is the condemnation, 
that light is come into the world, and men loved 
darkness rather than light, because their deeds 
were evil. "(2) " Whosoever shall fall upon that 
stone, shall be broken ; but on whomsoever it shall 
fall, it will grind him to powder."(3) Impenitent 
sinners under the gospel, shall be punished, not 
only for their innumerable transgressions of the 
law, but for hating, and stifling, their convictions 
of sin and misery, by it ; and their punishment, 
for contemning and rejecting the great Redeemer, 
offered to them in the gospel, will be far more tre- 
mendous, and intolerable, than if they had never 
heard of his name. The punishment of no sinners 
will be so dreadful, as that of them who hear of an 
only Saviour, and yet refuse to believe in him. 



(1) Gal. iii. 13. 



(2) John iii. 19. 



(3) Luke xx. 18. 



REFLECTIONS. 



155 



Suppose that he is offered, and that sinners reject 
the gracious offer, a thousand times ; they are, a 
thousand times, greater sinners, than they were 
when he began to be offered to them ; and accord- 
ing to the greatness of their sin, will their punish- 
ment be. Oh! that the secure sinner under the 
gospel, would now begin to consider the heinous- 
ness of his sin, and the horrible depth of the misery 
which awaits him in the place of torment ! You 
are under the law as a broken covenant, and ob- 
noxious to its dreadful curse. You believe not on 
the Son of God for his salvation, and, therefore, 
the wrath of God abideth on you. Can you ima- 
gine, that the omniscient, and righteous, Judge of 
all the earth, will take no notice of you 7 or, that 
He who is "of purer eyes than to behold evil, 
and who cannot look on iniquity" but with infinite 
abhorrence, will suffer you to sin against Him, 
with impunity ? Oh, how inexpressibly dreadful 
will your condition be, if you remain asleep in 
your sinfulness and misery, till everlasting fire, 
prepared for the devil and his angels, awaken you ! 
Alarmed by the terrors of the fiery law, let your 
heart be won to the compassionate Saviour, by 
the mild accents of the blessed gospel. In the 
glorious gospel, Jesus, with his meritorious righ- 
teousness, and his great salvation, is freely, and 
wholly, and particularly, offered to you as a lost 
sinner of mankind ; and the unlimited and authen- 
tic offer, affords you a right, to receive and trust 
in him for complete salvation. O do not any 
longer despise, this unspeakable, this inestimably 
precious gift. Gome to the Lord Jesus, and He 



156 



THE DIFFERENCE 



will in no wise cast you out. Believe in the dear 
Redeemer, and you shall never perish, but have 
eternal life. 



CHAPTER VII. 

OF THE DIFFERENCE BETWEEN THE LAW AND 
THE GOSPEL. 

By the law here, is meant, the moral iaw as a 
covenant of works, and by the gospel, the gospel in 
its strict and proper sense. To know the difference, 
so as to be able to distinguish aright, between the 
law and the gospel, is of the utmost importance to 
the faith, holiness, and comfort, of every true 
Christian. It will be impossible otherwise, for a 
man so to believe, as to " be filled with joy and 
peace in believing. If he know not the difference 
between the law and the gospel, he will be apt, 
especially in the affair of justification, to confound 
the one with the other. The consequence will be, 
that, in his painful experience, bondage will be 
mixed with liberty of spirit, fear with hope, sor- 
row with joy, and death with life. If he cannot so 
distinguish the gospel from the law, as to expect 
all his salvation from the grace of the gospel, and 
nothing of it from the works of the law ; he will 
easily be induced, to connect his own works with 
the righteousness of Jesus Christ, in the affair of 
his justification. This was the great error of the 
Judaizing teachers, in the churches of Galatia. 
They mingled the law with the gospel, in the 



BETWEEN THE LAW AND THE GOSPEL, 157 

business of justification; and thereby they so cor- 
rupted the gospel, as to alter the very nature of it, 
and to make it another gospel. They taught, That, 
except men were circumcised, and kept the law of 
Moses, they could not be justified nor saved.(l) 
They informed the people, That, while the righ- 
teousness of Christ received by faith, was necessary, 
their own works of obedience were also requisite, 
in connexion with it, to entitle them to justification 
before God. This is a fundamental error, and 
such an one. that if even an angel from heaven 
would publish it, he should be accursed. Accord- 
ingly, the Apostle boldly affirmed to the Gala- 
tians, and he deliberately and earnestly repeated 
his declaration, That "though he himself, or 
even an angel from heaven, were to preach any 
other gospel to them, than that which he had 
preached unto them, he should be accursed. r (2) To 
mingle, then, the law .'with- the gospel, or to teach 
men to join the works- of the law, to the perfect righ- 
teousness of Jesus Christmas the ground of a sinner's 
title to justification in the sight of God, is, accord- 
ing to our Apostle, to preach " another gospel? 

As this is a great, so it is a very dangerous error. 
If a man attempt to add any works of his own, to 
the consummate righteousness of Jesus Christ, as 
the ground of his justification before God, Christ 
profits him nothing. The obedience and death of 
Christ, are " become of no effect to him." "Be- 
hold, I Paul say unto you, that if ye be circum- 
cised, Christ shall profit you nothing. For I tes- 
tify again to every man that is circumcised, that 



(1) Acts xv. 1. 5. (2) Gal. i. 8,9. 

14 



158 



THE DIFFERENCE 



he is a debtor to do the whole law. Christ is be- 
come of no effect unto you, whosoever of you are 
justified by the law; ye are fallen from grace."(l) 
If a man try to connect his own performances, with 
the righteousness of Jesus Christ, for the pardon 
of his sins, and the acceptance of his person as 
righteous in the sight of God, he deprives himself 
of all benefit from that perfect righteousness. If 
he rely on his own works of obedience, for even 
the smallest part of his title to eternal life, f he is 
a debtor to do the whole law" in its covenant form, 
and he fixes himself under the dreadful curse of it. 
Christ will profit him nothing, unless he rely on 
His infinitely glorious righteousness only, for all 
his title to justification and eternal life. A sinner 
depends on the righteousness of Christ, for justifi- 
cation, to no good purpose, if he do not rely on it 
only, and, neither in whole, nor in part, on his 
own obedience. 

If an exercised and disquieted Christian, do not 
distinctly know the difference between the law and 
the gospel, he cannot attain to solid tranquillity, or 
established comfort of soul. He will always be in 
danger of building his hope and comfort, partly, if 
not wholly, upon his own graces and performances, 
instead of grounding them wholly, on the surety- 
righteousness of Jesus Christ ; and so, he shall be 
perpetually disquieted by anxious and desponding 
fear. For, since the law knows nothing of pardon 
of sin, the transgressions which he is daily commit- 
ting, will be greater grounds of fear to him, than 
bis graces and performances can be, of hope. The 



(1) Gal. v. 2-4. 



BETWEEN THE LAW AND THE GOSPEL. 159 

spirit of a depressed Christian, cannot be raised to 
solid consolation ; but by being able, so to distin- 
guish between the law and the gospel, as to rely 
only, and with settled confidence, on the spotless 
righteousness of the second Adam, presented to him 
in the gospel, for all his title " to the justification 
of life." 

Ignorance of the difference between the law and 
the gospel, promotes also, in a great degree, the 
strength and influence of a self-righteous temper. 
When a man is driven to acts of obedience, by the 
dread of God's wrath revealed in the law, and not 
drawn to them, by the belief of his love revealed in 
the gospel ; when he fears God because of his 
power and justice, and not because of his goodness ; 
when he regards God more as an avenging Judge, 
than as a compassionate Friend and Father ; and 
when he contemplates God, rather as terrible in 
majesty, than as infinite in grace and mercy ; he 
shows that he is under the dominion, or at least 
under the prevalence, of a legal spirit. If he build 
his faith of the pardon of sin, of the favour of God, 
and of eternal life, upon any graces which he sup- 
poses are implanted in him, or upon any duties 
which are performed by him ; he is evidently 
under the power- of a self-righteous temper. He 
shows, that he is under the influence of this hate- 
ful temper, by grounding his hope and his com- 
fort, upon conditions performed by himself, and 
not, upon the gracious and absolute promises of the 
gospel. In a word, when his hope of Divine mercy 
is raised, by the liveliness of his frame in duties, 
and not by discoveries of the freeness and riches of 
redeeming grace, offered to hini in the gospel; 



160 THE DIFFERENCE 

or, when he expects eternal life, not as the gift of 
God through Jesus Christ, but as a recompense 
from God, for his own obedience and suffering ; he 
plainly shows, that he is under the power of a legal 
spirit. NoWj if he be ignorant of the leading dis- 
tinctions between the law and the gospel, this igno- 
rance will strengthen his legal propensity, and con- 
firm him in his resolution, to seek justification part- 
ly, if not wholly, by the works of the law. 

If awakened sinners, be ignorant of the leading 
points of difference between the law and the gospel, 
this will discourage ihem much, from attempting 
to come to Christ for salvation. If they cannot dis- 
tinguish aright, between the law and the gospel, 
they will mingle the works of the one with the 
grace of the other ; and the consequence will be, 
that they will form confused, false, and discouraging, 
notions of the compassionate Saviour ; and so, in- 
stead of being drawn to him, they will be deterred 
from trusting in him for salvation. They will allow 
themselves to apprehend, that they must have 
something to bring with them, to the Saviour, in 
order to recommend them to him ; some good 
qualifications, to entitle them to his favour. Al- 
though it is declared in the gospel, That all things 
are already given to Christ, by the Father; yet 
when the thoughts of convinced sinners, about the 
law and the gospel, are indistinct, they imagine 
that, they must still have something of their own, 
to bring and present to him. They conceive that, 
they must, in some measure, have that which is 
commanded in the law, before they can have a 
right, to receive that which is offered in the gos- 
pel; or that, they must have those holy disposi- 



BETWEEN THE LAW AND THE GOSPEL 161 

tions to bring to Christ, which He only can be- 
stow, and for which, they ought as sinners to come 
to him. Thus, having the righteousness required 
of them in the law, and not the infinitely perfect 
righteousness freely offered to them in the gospel 
before their eyes, their consciences are brought into 
trouble and perplexity ; and, instead of coming as 
sinners to Christ, for righteousness and strength, 
they are ready to harden themselves in despair of 
his mercy, and in aversion from him. 

As a man's ignorance, of the difference between 
the law and the gospel, is inexpressibly hurtful to 
him ; so his being able to distinguish aright be- 
tween them, must be of unspeakable advantage to 
him. It is an attainment in which, the present and 
future welfare of his soul, is deeply concerned. If 
a good man understand well, the leading points of 
distinction between them ; it will, under the illumi- 
nating influence of the Holy Spirit, enable him to 
understand the Scriptures clearly, and to reconcile 
all such passages, as seem to contradict one another. 
It will also help him to determine rightly, in dif- 
ficult cases of conscience, and so to try all doctrines 
by the touchstone of the word, as, easily to distin- 
guish truth from error. And, if he be at any time 
in distress of mind, it will, in the hand of the Holy 
Comforter, be a special mean of recovering for him, 
that peace of conscience and joy of faith, which will 
enable him to serve the Lord with gladness.(l) In 
few words, It will enable him, to show such regard 
to the gospel, as to receive, by the daily exercise of 
faith, the person, righteousness, and fulness of 



(i) Psal. c. 2. 
14* 



162 



THE DIFFERENCE 



Christ, therein offered to him ; and such respect 
to the law in its covenant form, as to present in the 
hand of faith to it, the consummate righteousness 
of Jesus Christ, as the only ground of his right to 
justification and eternal life. It will also qualify him 
for honouring the law as a rule of duty, by advan- 
cing in the love and practice of that universal holi- 
ness, which it requires. 

As it is, then, of unspeakable importance both 
to sinners and to saints, to distinguish aright be- 
tween the law and the gospel, especially in the af- 
fair of justification ; I shall, in dependance on the 
Spirit of truth, endeavour to point out the differ- 
ence between them. 

The law, especially in its covenant form, and the 
gospel, in its strict and proper sense, may be dis- 
tinguished from each other, in the following re- 
spects. 

1. The law, in all that is essential to it, proceeds 
necessarily from the very nature of God ; but the 
gospel, in all its doctrines, offers, and promises, 
flows from his love, grace, and mercy, or from his 
good will to men. The manifestation of God's love, 
grace, and mercy, in redeeming sinners to himself, 
was no more necessary, than the display of his wis- 
dom, power, and goodness, in creating them.(l) 

2. The law is known, partly by the light of na- 
ture ;(2) but the gospel is known, only by a revela- 
tion from heave?i.(3) Man, though he is a fallen 
creature, has in some degree, a natural knowledge 
of the law; but he has no natural knowledge of the 



(1) Lev.xix. % Eph. i. 4- 

(2) Rom. ii. 14, 15. 



t — 7. and ii. 4 — 8. 
(3) Matth. xi. 27. 



BETWEEN THE LAW AND THE GOSPEL 163 



gospel, The gospel was wrapped up in profound 
secrecy, till it was revealed from heaven by the 
Son of God, immediately after the fall ; and there- 
fore, it is called u a mystery/' and " the mystery 
of Christ."(l) Hence, unregenerate sinners are 
commonly not so averse, from hearing the doctrine 
of the law, as they are, from hearing that of the 
gospel. Legal doctrine, they can naturally under- 
stand, for it has a testimony in their consciences ; 
but evangelical doctrine is, a strange, unaccount- 
able, and incredible doctrine to them. (2) 

3. The law regards us as creatures, originally 
formed with sufficient ability to yield perfect obedi- 
ence to it ; and accordingly it requires us to re- 
tain, and to exert that ability, in performing per- 
fectly all the duties, which we owe to God, our- 
selves, and our neighbours : whereas, the gospel 
considers us as tinners, condemned to death in all 
its extent, and totally destitute of strength, to per- 
form the smallest degree even of sincere obedience; 
and it declares to us, what God, as a God of infi- 
nite grace and mercy, has done, and what he offers 
and promises still to be, and to do, for us.(3) It 
declares that, in the Lord Jesus, believing sinners 
''•have righteousness and strength," and that in 
Him, they are justified, and have life eternal. Ac- 
cordingly the doctrines, offers, and promises of it, 
continue to be dispensed to them, so long as sin re- 
mains in them, but no longer. 

4. The law shows us, " what manner of persons 
we ought to be, in all holy conversation and godli- 
ness ;" but it does not inform us, by what means 

(1) Rom. xvi. 25. Eph. iii. 4. (2) 1 Cor. i. 23. 

(3) Isa. xlii. 6, 7. Matth. xviii. 11. Rom. v. 6—10. 



164 



THE DIFFERENCE 



we may become such :( I) whereas the gospel teaches 
us, how we may be made such ; namely, by union, 
and communion with Christ in his righteousness 
and fulness, or, by the imputation of his righteous- 
ness to us, and the sanctification of his Spirit in 
us.(2) 

I 5. The law in its commanding power ^ differs 
much from the gospel. The law says, "Do and 
ye shall live " ye shall by performing personal 
and perfect obe dience, entitle yourselves to eternal 
life ;' (3) whereas the gospel says, " Live, for all is 
already done : all the righteousness, meritorious of 
eternal life for believers, is already fulfilled, by the 
second Adam their adorable Surety : first, Live in 
union and communion with Him, and then, Do, 
not for, but from life already received." The law 
proceeds upon the supposition, that we have still 
all that we originally had, and requires perfect 
obedience ; the gospel supposes that we have no- 
thing, and furnishes us with all that the law de- 
mands. The former, requires perfection from us, 
but offers us no supply of strength to attain to it ; 
whereas the latter, teaches us that we have it in 
Christ, and offers it to us, as an inestimable gift of 
grace.(4) When, therefore, the law as a covenant 
of works, comes to us with its requirements, of 
perfect obedience as the condition of life, and of 
complete satisfaction for sin, we ought to refer it 
to our Divine Surety, for an answer to both its de- 
mands. The law requires obedience, on pain of 
death: the gospel attracts and encourages to obe- 

(1) Luke x. 27, 28. 

(2) Acts xvi. 31. 1 Cor. i. 30. 2 Cor. v. 21. Gal. ii, 16. 

(3) Matth. xix. 17. (4) Rom. v. 17. 



BETWEEN THE LAW AND THE GOSPEL. 165 

dience, by the promise of life, as " the gift of God 
through Jesus Christ our Lord." The former, 
exhibits the charge of paying what we owe, for a 
title to life : the latter, the discharge, in consequence 
of its having been already paid, by the Surety in our 
stead. The law, commands faith and repentance : 
the gospel strictly taken, does not command them, 
but it teaches them : it teaches every duty, but com- 
mands none. The former accepts no obedience but 
that which is perfect and perpetual : the grace of the 
latter, accepts, though not in a justifying righteous- 
ness, sincere obedience from persons already justified, 
though it is far from being perfect. In a word, the 
law says, " Do this, and thou shalt live but the 
gospel in the dispensation of it, says, u Believe this, 
and thou shalt be saved." The law is God in a 
command ; but the gospel is God in Christ, God 
in a promise. The law gives men more to do for 
eternal life, than they are able to do ; the gospel 
gives them less to do, than they are willing to do. 
The law gives man all the work : the gospel gives 
grace all the work, and all the glory. 

6. The law, as it has a promise of life, is very 
unlike to the gospel. The former, promises eternal 
life to a man, on condition of his own perfect obe- 
dience, and of the obedience of no other ; whereas 
the latter, promises it on condition of the perfect 
obedience of Christ, 'received by faith, and of that 
of no other. The promise of the law as a covenant, 
is, the promise of God a§ an absolute God ; but the 
promise of the gospel is, the promise of God as a 
God of grace in Christ. The promise of the for- 
mer, was to have been performed after obedience ; 
whereas the promise of the latter, begins to be per- 
formed to the true believer, before, and in order to 



166 



THE DIFFERENCE 



his obedience. In the law of works, the promise of 
privilege, is grounded on the performance of duty ; 
but in the gospel, the performance of duty is founded 
on the promise, and even on the begun enjoyment, 
of privilege. The promise of the law, is strictly 
conditional ; but the leading promises of the gospel, 
are to us, entirely absolute. 

7. In its condemning power* the law is very dif- 
ferent from the gospel. The law condemns, and 
cannot justify, a sinner : the gospel justifies, and 
cannot condemn, the sinner who believes in Jesus* 
In the law. God appears in terrible threatenings of 
eternal death : in the gospel, he manifests himself 
in gracious promises of life eternal. In the for- 
mer, he curses, as on mount Ebal : in the latter, 
he blesses, as on mount Gerizzim. In the one, 
he speaks in thunder, and with terrible majesty : 
in the other, with soft whispers, or a still small 
voice.(l) By the trumpet of the law, he proclaims 
war with sinners: by the Jubilee-trumpet of the 
gospel, he publishes peace, "peace on earth and 
good will toward men."(2) The law, is a sound of 
terror to convinced sinners : the gospel, is a joy- 
ful sound, " good tidings of great joy." The for- 
mer, represents God, as & God of wrath and 
vengeance : the latter, as a God of love, grace, 
and mercy. The one, presents him to sinners as 
" a consuming fire ;" the other, exhibits the pre- 
cious blood of the Lamb, which quenches the fire 
of his righteous indignation, that it may not con- 
sume such sinners as believe. That, presents to 
the view of the sinner, " a throne of judgment :" 
this, " a throne of grace." Every sentence of con- 



(1) 1 Kings xix. 12. 



(2) Luke ii. 14, 



BETWEEN THE LAW AND THE GOSPEL. 167 

damnation, in Scripture, belongs to the law : every 
sentence of justification, forms a part of the gospel. 
The law condemns a sinner for his first offence ; 
but the gospel, offers him the forgiveness of all his 
offences. 

8. The law, as it convinces sinners of sin and 
misery, is to be distinguished from the gospel. 
While the law, in the hand of the Holy Spirit, 
serves to convince the sinner of his sin, and of his 
want of righteousness ; the gospel presents him 
with a perfect righteousness, for his justification 
before God. The law, wounds and terrifies the 
guilty sinner ; the gospel heals and comforts the 
guilty sinner who believes in Jesus. The one 
shows him, that his debt is infinitely great, and 
that he has nothing to clear it : the other informs 
him, that, by the obedience and death of Jesus ? 
his Divine Surety, it is paid to the utmost far- 
thing. The spirit of the law, is a " spirit of bon- 
dage to fear ;" but the spirit of the gospel, is an 
ingenuous, a free Spirit. The law is a house of 
bondage ; " it gendereth to bondage ;" whereas 
the gospel, " proclaims the opening of the prison, 
to them who are bound." " By the law, is the 
knowledge of sin f by the gospel, is the know- 
ledge of a Saviour, and of remission of sin, as well 
as of salvation from the love, power, and practice of 
sin. The law says to every man, Thou art a sin- 
ner : the gospel says, "The blood of Jesus Christ 
cleanseth from all sin." The law shows the sinner 
his disease : the gospel presents him with healing 
balm, " the balm in Gilead, and the Physician 
there." The former presents grounds of fear : the 
latter a foundation of hope. That reveals God 



168 



THE DIFFERENCE 



as displeased : this shows that, his wrath has been 
endured and appeased. In the law, Christ is con- 
cealed : in the gospel, he, with his righteousness 
and salvation, is revealed and presented to sinners. 
The law is, a killing letter, " a ministration of 
death the gospel is, " the ministration of the 
Spirit," as a Spirit of life.(l) The former is " the 
law of sin and death," the law which connects sin 
and death together : the latter is, " the law of the 
Spirit of life in Christ Jesus,"(2) the " doctrine 
which is according to godliness." The one is, " the 
ministration of condemnation the other is, u the 
ministration of righteousness."(3) 

9. When the law is viewed in its irritating power, 
it differs much from the gospel. The law as a co- 
venant, by forbidding all manner of sin, and that 
under the most dreadful penally, irritates the 
reigning depravity of the sinner; and so, it is the 
innocent occasion of his hardening his heart the 
more, in committing sin ;(4) whereas, the gospel 
and the grace revealed in it, renew and melt the ob- 
durate heart. The law, by affording sin in the 
depraved heart, an occasion of exerting itself the 
more, ? is the strength of sin :"(§)■ the grace of the 
gospel, on the contrary, subdues the iniquity, slays 
the enmity, and, in the hand of the Holy Spirit, 
sanctifies the heart of the believing sinner. When 
the love of God revealed in the gospel, is known 
and believed with application, it melts down the 
obdurate heart, into penitential sorrow for sin ; 
whereas, the terrors of the law, increase the power 



(1)2 Cor. iii. 6. 8. 
(4j Rom. iv. 15. 



(2) Rom. viii. 2. (3) 2 Cor. iii, 9 
(5) 1 Cor. xv. 56. 



BETWEEN THE LAW AND THE GOSPEL. 169 

of indwelling sin, and harden the heart against 
godly sorrow. 

10. Lastly, the law as it admits of boastings is 
very different from the gospel. " Where is boast- 
ing then ?" says the apostle Paul, " It is excluded. 
By what law ? of works ? Nay ; but by the law of 
faith. "(1) By the law of faith here, is meant, the 
doctrine of faith ; the doctrine of a sinner's justi- 
fication, only on the ground of the righteousness of 
Jesus Christ, received by faith alone. This doc- 
trine of faith, leaves the sinner no room to boast, 
as if he had, by his own good qualities or works, 
entitled himself, either in whole or in part, to 
justification before God. But, the law or cove- 
nant of works, does not exclude, but when obedi- 
ence is performed, admits of boasting in the crea- 
ture. The gospel or doctrine of faith, on the other 
hand, admits of no boasting of one's own obedience. 
" He that glorieth, let him glory in the Lord."(2) 
u My soul," says the Psalmist, " shall make her 
boast in the Lord."(3) The apostle Paul says to 
the saints at Ephesus, " By grace ye are saved 
through faith ; and that not of yourselves ; it is 
the gift of God : not of wo?*ks, lest any man should 
boast."(4) The man, who is under the dominion 
of the law of works, and of a legal spirit, boasts of 
his own works ; and he hopes that they will, in a 
greater or less degree, procure justification and 
eternal life for him ; whereas he, who is under the 
sanctifying influence of the grace of the gospel, 
boasts only of the righteousness of his incarnate 

(1) Rom. iii. 27. (2) 1 Cor. i. 31. 

(3) Psal. xxxiv. 2. (4) Epb. ii. 8, 9 

15 



170 



THE DIFFERENCE 



Redeemer.(l) According to the law of works, jus- 
tification can only be, by works of perfect and per- 
sonal obedience, which admit of boasting ; where- 
as, according to the gospel, justification can only 
be, by faith, the only instrument of receiving 
Christ and his righteousness, which excludes 
boasting. 

It may be proper here to remark that, although 
the law and the gospel, comprehend the whole doc- 
trine of Scripture ; yet, they are not to be distin- 
guished, by the books of Scripture, or by the Old 
Testament and the New. All that is contained in 
the books of the Old Testament, is not to be consi- 
dered as the doctrine of the law ; neither is all that 
is found in the books of the New Testament, to be 
viewed as the doctrine of the gospel. The law and 
the gospel are declared in each of them. In the 
Old Testament, we find much of the gospel, and in 
the New, much of the law. In many places, Moses 
and the Prophets publish the gospel ; so that Jerome 
questioned, whether he should style Isaiah, a pro- 
phet, or an evangelist. In many passages again, 
Christ and his Apostles promulgate the law. For 
instance, Christ says, " He that doeth the will of 
my Father which is in heaven, shall enter into the 
kingdom of heaven."(2) " He that denieth me before 
men, shall be denied before the angels of God."(3) 
" He that believeth not the Son, shall not see life ; 
but the wrath of God abideth on him."(4) His 
Apostles also say, " The law is not of faith ; but, 
The man who doeth them, shall live in them."(5) 



(1) Isa. xlv. 25. Gal. vi. 14. 

(3) Luke xii. 9. (4) John iii. 36. 



(2) Matth. vii. 21. 
(5) Gal. iii. 12. 



BETWEEN THE LAW AND THE GOSPEL. 171 

il Whosoever shall keep the whole law, and yet 
offend in one point, he is guilty of all."(l) " The 
wrath of God is revealed from heaven, against all un- 
godliness and unrighteousness of men. "(2) These, 
and many other passages in the New Testament, 
similar to them, contain the doctrine of the law. — 
When a man is commanded, either in the Old 
Testament or in the New, to perform any work, in 
order to secure him from temporal, or eternal pun- 
ishment, or to entitle him to a temporal, or eternal 
reward ; it is to be accounted the doctrine of the 
law. On the other hand, where the blessings of 
salvation are declared, offered, and promised freely, 
without any work to be performed by sinners, as 
the propel* condition of them ; all such passages, 
whether in the Old Testament, or in the New, 
contain the doctrine of the gospel. 

While we thus distinguish aright, between the 
law &s a covenant, and the gospel strictly taken, we 
should always take heed, That we do not apply to 
ourselves, the gospel, where the law should be ap- 
plied ; nor the law, where the gospel ought to be 
applied. If we be impenitent and secure, and need 
to be convinced of our guiltiness and misery ; we 
ought, for this purpose, to apply the law immedi- 
ately to our consciences, and not the gospel. If ? 
on the contrary, we be truly convinced of our sin^ 
fulness and misery, and be deeply sensible, that wo 
have no righteousness nor strength of our own } 
we should, for our relief and comfort, apply tha 
offers and promises of the gospel to our consciences, 
and not the curses of the law. In the former case, 



(1) James u. 1.0, 



(2) Rom. i. 18. 



172 



REFLECTIONS. 



we ought to apply the law as a covenant to our con- 
sciences, in order to apply the gospel : in the latter, 
we should apply the gospel, in order to be ena- 
bled to keep the law as a rule. When any question 
or doubt arises, respecting our justification before 
God, the law, and works of the law, must be ex- 
cluded, and stand at a distance ; in order that 
grace, reigning through the righteousness of Jesus 
Christ to eternal life, may appear sovereign and 
free : and that the offer and promise of the gospel, 
as well as the faith of the believer, may, in that 
momentous affair, stand alone. For, although the 
believing sinner is not justified by a faith which is 
alone ; yet, he is justified by the instrumentality of 
faith alone, and that " without the works of the 
]aw."(l) Faith justifies, not as it is an act or work; 
for as such, it is a work of the law, an act or work 
commanded in the law ; but it justifies, as it is the 
instrument or mean of justification. In this in- 
strumentality, no other grace of the Spirit, and no 
work of the law, are to be associated with it. Nor 
is it for its own intrinsic worth, that a man is jus- 
tified by the instrumentality of it ; for he is no- 
where said in Scripture, to be justified for faith, but 
only, to be justified by it. 

From the preceding particulars, the following 
reflections will be obvious to the devout and intel- 
ligent reader : — 

Although the covenant of works revealed in the 
law, and the covenant of grace exhibited in the 
gospel, are different from one another ; yet they 



(1) Rom. iii. 28. Gal. ii. 16. 



Reflections. 



173 



are not contrary to each other. The one is not, 
strictly speaking, contrary to the other, but is only 
dissimilar to it, or different from it. Whatever is 
required in the covenant of works, as the condition 
of eternal life, is, according to the covenant of grace, 
provided, and given gratuitously to believing sin- 
ners. They who believe, " receive abundance of 
grace, and of the gift of righteousness, and so, reign 
in life by one, Jesus Christ. "(1) " If, by one man's 
disobedience many were made sinners," accord- 
ing to the first covenant ; " by the obedience of 
One shall many be made righteous," according to 
the second. (2) In the former, eternal life is pro- 
mised to a man, on condition of a perfect righteous- 
ness to be fulfilled by himself : in the latter, it is 
promised to a believer, on condition of the infinitely 
perfect righteousness of Jesus Christ, received by 
faith, and imputed by God. (3) 

In the affair of justification, the law as a cove- 
nant of works, is not only to be distinguished, but 
to be separated, from the gospel. When a true 
believer is, at any time, in doubt of his justification 
and title to eternal life, he ought to set the law as 
a covenant and the works of that law, entirely 
aside ; and to rely anew, for all his title to life eter- 
nal, on the spotless righteousness of the second 
Adam, offered to him in the gospel. He ought in 
that case, to contemplate only, the free and super- 
abounding grace of the gospel, and to embrace, by 
the renewed exercise of an appropriating faith, the 
gracious offers and promises of it. He should ex- 
clude from his view, the law and all legal righte- 



(1) Rom. v. 17. (2) Rom. v. 19. (3) Rom. viii. 3. 
15* 



174 



REFLECTIONS. 



ousness, and, relying only on the righteousness of 
Christ revealed in the gospel, he should trust that, 
this glorious, this consummate, righteousness alone, 
gives him a complete title to justification and eter- 
nal life. As it is not by the law, nor the works of 
the law, but by means of faith only, applying the 
righteousness brought near in the gospel, that a 
man is justified before God ; so, in the business of 
his justification, he must set aside all works of the 
law, and depend wholly, on the righteousness and 
grace of the great Redeemer. Whilst, in the 
business of sanctification, the law as a rule, is to be 
connected with the gospel ; in that of justification, 
the law as a covenant, is always to be separated 
from it. 

None can successfully minister true consolation 
to a discouraged and disconsolate believer, without 
teaching him to distinguish, in his own case, be- 
tween the law and the gospel. If the exercised 
Christian, cannot distinguish aright between them, 
the consequence will be, that he will often hang in 
anxious suspense, between hope and fear. The 
legal temper that remains in him, availing itself of 
his indistinct views, will frequently prompt him to 
ground his hope and comfort, not on the righte- 
ousness of Christ, and the promises of God, only :. 
but partly on these, and partly on his own endea- 
vours to keep the law. Hence it cannot but follow, 
that the sins of his nature and life, will often afford 
him greater cause to fear, than his attainments and 
duties will, to hope. Every fresh discovery of the 
evils of his hearty and of the sin which cleaves to 
that obedience on which, his hope and comfort, 
in a great measure, are founded, will disquiet and 



REFLECTIONS, 



175 



perplex his soul. Thus, he will remain a stranger 
to settled comfort, and to habitual cheerfulness of 
spirit, in the performance of his duty. But if he 
be taught to distinguish aright, between the law 
and the gospel, he will, on almost every occasion, 
flee from the law of works, to the righteousness of 
Christ granted to him in the gospel, and make this 
the sole ground of all his hope : he will rely, with 
settled and strong confidence, on the Lord Jesus, 
for righteousness to justify, and for grace to sanc- 
tify him. 

Hence we may also be enabled to discern, when 
we are self-righteous and servile, in the perform- 
ance of our duties. We evidently are so, when, in- 
stead of being constrained to obedience, by the as- 
tonishing love of Christ, manifested in the gospel, 
we are either driven to it, by the slavish fear of hell, 
or dragged to it, by the mercenary hope of hea- 
ven; when we obey God, not with filial affection, 
and fear of dishonouring him, but with slavish 
dread of his vindictive justice and wrath ; and 
when we labour to obey, in order that our obedi- 
ence may afford us a right, either to salvation it- 
self, or to the Saviour, either to the favour of God, 
or to the promises of the gospel. Our manner of 
performing our duties is legal, when we ground 
our comfort, on any thing wrought in us, or done 
by us ; and when our hope of salvation rises, by 
the liveliness of our frame in performing duties, 
and not by the righteousness of Christ in the 
offers, nor by the grace and faithfulness of God 
in the promises, of the gospel. 

What has been advanced, may serve likewise to 
show us, the exceeding sinfulness, the horrible ma- 



176 



REFLECTIONS. 



l\gniiy ) of a self-righteous temper. It strives to 
thwart the infinitely great and gracious design of 
God, in giving his only begotten Son for us. The 
grand design of God, in the inestimable gift of his 
dear Son to obey and suffer for us, is, to display 
in our redemption, the transcendant glory of all 
his perfections, and especially, of the exceeding 
riches of his grace. (1) Hence the glorious gospel is 
styled, " the word of his grace "(2) Now the legalist 
presumes, to cross or counteract that glorious de- 
sign of God, as a God of grace. He would have 
the glory of self, displayed, and not the glory of 
God, in the person and work of Jesus Christ ; the 
honour of his own righteousness manifested, in- 
stead of the glory of the Divine Redeemer's righ- 
teousness; and the lustre of his own good qualities 
discovered, in opposition to the glory of redeem- 
ing grace. The gracious intention of the Son of 
God, in assuming the human nature, was, That 
he might fulfil all righteousness for the elect of 
God ; in order that grace, free, sovereign, distin- 
guishing grace, might reign through his righteous- 
ness, unto eternal life for them.(3) On the contrary, 
the intention of the legalist is, to establish his own 
righteousness, in the affair of justification, and so, 
to frustrate the design of Christ ; for, u if righ- 
teousness come by the law, 'then Christ is dead in 
vain. J '(4) Thus, the self-righteous formalist, re- 
solutely sets himself in hostile opposition to the 
glory of redeeming grace ; and so, he attempts to 
rob the Most High of his transcendant glory, as a 



(1) Eph. ii. 4—9. 
(3) Rom. v. 21. 



(2) Acts xx. 32. 
(4) Gal. ii. 21. 



THE AGREEMENT OR HARMONY, &C. 177 

God of grace. — No man exercises evangelical re- 
pentance even in the smallest degree, but he, who 
repents of this diabolical enmity and opposition of 
his heart, to " the glory of God in the face of Je- 
sus Christ : n < and none has ever begun, to mortify 
the members of the body of sin in his heait, ex- 
cept he, who is mortifying this self-righteous tem- 
per. Unbelief and a legal spirit, are the very soul 
or life of the body of sin.(l) Unless the mortifica- 
tion of sin, therefore, begin in them, it cannot 
penetrate the whole body of sin. 



CHAPTER VIII. 

OF THE AGREEMENT BETWEEN THE LAW AND 
THE GOSPEL. 

As the law in its covenant form, and the gospel 
in its proper and strict sense, are not contrary to 
one another, but only different from each other ; 
so, while they differ in some respects, they agree 
in others. As the infinitely glorious attributes of 
Jehovah, harmonize and mingle their refulgent 
beams, in the redemption of sinners by Jesus 
Christ ; so his holy law, and his glorious gospel, 
agree, and subserve the honour of each other, in 
the accomplishment of that redemption. 

By the harmony of the law and the gospel, is 

(1) From 1 Cor. xv. 56. Mr Ralph Erskine infers, " The 
dangerous influence of legal doctrine, that tends to keep sinners 
under the law ; for thus they are under the power of sin. The text 
says, f The strength of sin is the law.' The legal strain, under 
covert of zeal for the law, hath a native tendency to mar true holi- 
ness, and all acceptable obedience to the law : insomuch that, the 
greatest Legalist is the greatest Antinomian } or enemy to the law*" 



178 THE AGREEMENT OR HARMONY 



meant, their mutual subservience to one another ; 
or, their admirable fitness for securing, and ad- 
vancing, the honour of each other, in subordina- 
tion to the glory of God, Father, Son, and Holy 
Spirit, as displayed in the person and work of the 
great Redeemer. They are admirably adapted 
to reflect mutual honour on one another, and so, 
to afford the most illustrious displays of the glory, 
of their Divine Author. The law as a covenant 
of works and as a rule of life, demands nothing of 
sinners, but what is offered and promised in the 
gospel ; and, in the gospel, every thing is freely 
promised and offered to them, which the law, in 
any of its forms, requires of them. The gospel 
presents to them for their acceptance, the consum- 
mate righteousness of Jesus Christ, the Surety of 
such sinners as believe, which fully answers every 
demand of the law in its covenant form ; and so, 
magnifies it in that form, and makes it honourable. 
It also exhibits to them, in its offers and promises, 
the infinite fulness of Christ, from which, they may 
be regenerated and sanctified ; and so, be enabled 
to yield such obedience to the law as a ride of life, 
as will in due lime become perfect. Whilst it re- 
veals and offers righteousness, to satisfy the law as 
a covenant ; it promises and offers strength to obey 
(he law as a rule. It promises all the supplies 
of grace and strength, which are necessary for the 
acceptable performance of every duty, that the law 
as a rule of life, requires of believers. The righte- 
ousness too, w 7 hich the law as a covenant demands, 
and which the gospel affords, being imputed to be- 
lievers, merits for them, that holiness of heart and 
life, which the law as a rule requires, which the 



BETWEEN THE LAW AND THE GOSPEL. 179 

gospel promises, and which is perfect in parts here 
and will be perfect in degrees hereafter. Thus in 
general, the law and the gospel agree together, or 
mutually subserve each other. But more particularly, 
The law as a covenant of works, agrees with 
the gospel, 

1. In its commanding power. Though it is 
altogether distinct from the gospel strictly taken, 
yet it is in concord with it. When a man cordially 
believes the gospel, he, in effect, presents perfect 
obedience, to the commands of the law as a cove- 
nant. When he so believes, as to " receive the 
gift of righteousness," of that perfect, that divinely 
excellent, righteousness of the last Adam ; he pre- 
sents it, in the hand of faith, as his only righte- 
ousness for justification, to the law and the justice 
of God ; and so, he cannot believe with the heart, 
without believing unto righteousness, He cannot 
cordially believe the gospel, without presenting, at 
the same time, perfect obedience to the law. — 
Neither is it possible for him, to yield perfect "obe- 
dience to the law, otherwise than by believing the 
gospel, Thus, fehe law and the gospel unite, in 
serving the interests of each other. Although 
they are entirely distinct from each other, yet they 
have no separate, no interfering interest to serve. 
6; Do we then make void the law through faith?" 
says the apostle Paul, u God forbid : yea, we 
establish the law.(l) The precepts of the law, and 
the promises of the gospel harmoniously accord, 
to reflect the highest honour on each other. " Is 
the law," says our Apostle, " against the promises 



(1) Rom.iii. 31. 



180 THE AGREEMENT OR HARMONY 



of God ? God forbid : for if there had been a law 
given, which could have given life, verily righte- 
ousness should have been by the la w."( 1 ) Does the 
law require from the sinner, a perfect human 
righteousness ?(2) The gospel affords this to it, yea, 
much more than this,— a righteousness, which is 
not only perfect, but Divine.(3) Are the command- 
ments of the law, " exceeding broad ?" so is the 
righteousness of God our Saviour, revealed in the 
gospel. Whatever the law requires, the gospel, in 
the most abundant measure, supplies. Moreover, 
does the law command the sinner to believe in the 
great Redeemer?(4) From the promise of the gos- 
pel, he may be amply supplied with faith. (5) Does 
it enjoin him to repent of all his sins? The grace 
revealed and offered in the gospel, can afford him, 
not only an occasion, and a powerful motive, but 
a disposition, to " remember and turn to the 
Lord. "(6) While the law commands the tears of 
penitential sorrow to flow ; the gospel, and the 
astonishing grace promised and offered in it, cause 
them to flow.(7) The authority of the law, reaches 
to every article of the glad tidings of the gospel, 
and obliges the sinner to believe these joyful tid- 
ings cordially, and with application to himself.(8) 
The law seals all the grace offered in the gospel ; 
and the gospel, in its turn, seals, with the infinitely 
precious blood of Christ, all the requirements of 
the law. In a word, If the law requires perfect 
and perpetual obedience, as the condition of eter- 
nal life ; the gospel admits, and asserts the necessity 

(1) Gal. iii. 21. (2) Rom. x. 5. (3) Rom. iii. 21. 
(4) Exod. xx. 3. (5) Matth. xii. 21. (6) Psal. xxii. 27. 
(7) Zech. xii. 10. (8) 1 John ml 23. 



BETWEEN THE LAW AND THE GOSPEL, 181 



of such obedience, by affording it to the believing 
sinner.(l) 

2, The law, in its condemning power also, is in 
concord with the gospel. The terrors of the viola- 
ted law, serve, under the illuminating grace of the 
Holy Spirit, to show a convinced sinner, his extreme 
need of the salvation which is presented to him in 
thegospeI.(2) The tremendous curses of the righ- 
teous law, pursue him closely, whatever path he 
chooses to take, until he begin to run upon gospel- 
ground, and then they drop the pursuit. If the 
law as a covenant is a fiery law, the blood of Jesus 
Christ presented in the gospel, in one view, is fuel 
for that flame, and in another, it serves to extin- 
guish it. The payment of the sinner's debt of 
punishment, by his Divine Surety, offered to him in 
the gospel, is so complete, as abundantly to answer 
the high demand made by the broken law. (3) The 
law's demand of satisfaction for sin, is such, that 
none but God himself could, in a limited time, an- 
swer it : and the infinite grace of the gospel, has 
provided that God himself in human nature, should 
satisfy it. " Awake, O sword, against my Shep- 
herd, and againstthe man that is my Fellow, saith 
the Lord of hosts : smite the Shepherd."(4) The 
law, on the one hand, condemns all who reject the 
gospel ;(5) and the gospel, on the other, disfavours 
all who finally transgress the law. The terrors of 
the law, frighten and impel convinced sinners to 
Jesus Christ ; and the redeeming love manifested 
in the gospel, constrains and draws them to him. (6) 
The former, lay open the wound ; and the latter, 

(1) Dan. ix. 24. (2) Gal. iii. 10. (3) Gal. iii. 13. 
(4) Zech. xiii. 7. (5) John iii. 18. (6) Hos. xi. 4. 
16 



182 THE AGREEMENT OR HARMONY 

applies a sovereign cure. Those, plow up the fal- 
low ground ; and this, sows the good seed in it. 

8. The law, in its commanding and condemning 
power considered jointly, is in harmony with the 
gospel. The law, leads the sinner indirectly to 
Christ, and the gospel, conducts him directly to 
him. While " the law is our school-master unto 
Christ," to teach us our absolute need of him, and 
if necessary, to drive us as with a scourge to him ;(1) 
the gospel presents Christ, as "the end of the law 
for righteousness to every one who believeth."(2) 
The law in the hand of the Holy Spirit, serves to 
make the awakened sinner long for, and relish, the 
grace of the gospel ; and the gospel dignifies the 
law, and renders it illustrious in his view. The 
law magnifies the grace of the gospel, by showing 
the sinner, his need of justification and salvation 
by that grace ; and the grace of the gospel, esta- 
blishes and magnifies the law.-(3) That the law 
is holy in its precepts, just in its threatenings, and 
good in its promises,(4) the gospel, not only de- 
clares, but seals, with the blood of the incarnate 
Redeemer. Whilst the precepts and penalties of 
the law, serve as a guard to the gospel ; the doc- 
trines, promises, and offers of the gospel, serve to sup- 
port the authority and honour of the law. (5) In 
Christ Jesus, the precepts and threatenings of the 
law have, to every one that believes, their end, and 
the promises of the gospel, their establishment, in 
order to be completely performed. (6) The truth 
or faithfulness, pledged in the threatenings of the 



(1) Gal. iii. 24. (2) Rom. x. 4. (3) Isa. xlii. 21. 

(4) Rom. vii. 12. (5) Matth. v. 17. (6) 2 Cor. i. 20, 



BETWEEN THE LAW AND THE GOSPEL. 183 



law, and the mercy, revealed in the promises of 
the gospel, meet together in Him. The righte- 
ousness manifested in the law, and the peace pro- 
claimed in the gospel, do in him embrace each 
other.(l) The law, in the hand of the Spirit, renders 
the grace of the gospel, precious and desirable, in 
the eyes of convinced sinners ; and this grace, 
when it is received, makes the law salutary and 
pleasing to them. (2) The law, is an awful Com- 
mentary on the doctrines of the gospel, especially 
on these : The astonishing love of God manifested 
in our redemption, the infinite value of the ran- 
som paid for us, the inexpressible felicity of them 
who are redeemed from the curse of the law, and 
their infinite obligations to their God and Saviour ; 
and the gospel, is a delightful Commentary on the 
high demands, and sanctions of the law. While 
the law is an infallible witness, that sinners of man- 
kind have those disgraceful characters, under 
which, the offers and calls of the gospel are ad- 
dressed to them ; the gospel exhibits, in the won- 
derful person and work of Christ, the highest 
proofs of the infinite authority, and perpetual 
stability, of the law. In few words, though the 
law does not reveal a Saviour, and a justifying 
righteousness ; yet, these having been revealed by 
the gospel, the law charges, and that, on pain of 
the greatest condemnation, every hearer of the gos- 
pel to receive them.(3) To such an infinite degree, 
is the consummate righteousness of Jesus Christ, the 
fulfilment of the law, and the glory of the gospel ; 
that sinners of mankind, are peremptorily command- 



(1) Psal. lxxxv. 10. 
(3) Mark xvi. 15, 16. 



(2) Rom. vii. 22. 



184 



THE AGREEMENT OR HARMONY 



ed in the law, and earnestly invited in the gospel, to 
accept the gift of it ; and to present it in the hand of 
faith to the law, in answer to its high demand, of 
infinite satisfaction for sin, and of perfect obedience 
as the condition of eternal life. — Thus, the law as it is 
the covenant of works, is in harmony with thegospeh 
The law likewise as a rule of life to believers 
agrees with the gospel. When the law as a cove- 
nant, presses a man forward, or shuts him up to 
the faith of the gospel ; fhe gospel urges and 
draws him back to the law as a rule.(l) The law, 
is his school master to teach him his need of the 
grace of the gospel; and this grace, will have his 
heart and his life, regulated by no rule but the 
law 7 . (2) Nothing is gospel-obedience, but obedience 
to the law in the band of Christ, as a rule of duty. 
The gospel is no sooner believed, than obedience 
is yielded, both to the law as a covenant, and to 
the law, as a rule. The righteousness of Christ in 
the hand of faith, is obedience to it in the former 
view, and personal holiness of heart and life, to it 
in the latter. If the law commands believers, the 
grace of the gospel teaches them to love,, and to 
practice universal holiness. (3) What the law as a 
rule of life, binds them to perform^ the grace of the 
gospel, constrains and enables them to do.(4) That 
which the precept of the law, requires as a duty, 
the promise of the gospel, affords and effects as a 
privilege.(S) Whatever holds the place of duty in 
the law, occupies the place of privilege in the gos- 
pel. Duties required in the law, are graces or ex- 



(1) Lev. xi. 44. (2) 1 Pet. i. 15, 16. 

(4) Lev. xx. 8. 2 Cor. v. 14, 15. 

(5) Ezek. xviii. 31, and xxxvi. 25, 27. 



(3) Tit. ii. 11, 121 



BETWEEN THE LAW AND THE GOSPEL. 185 

^rcises of grace, in the language of the gospel. 
The commands of the law, reprove believers for 
going wrong ; and the promises of the gospel, so 
far as they are embraced, secure their walking in 
the right way.(l) The former, show them the ex- 
treme folly of backsliding; the latter, are means 
of healing their backslidings, and of restoring their 
souls. (2) The gospel, or word of Christ, dwells 
richly in none, bat in such as have the law of 
Christ, put into their minds, and written in their 
hearts. The law cannot be inscribed on the heart, 
without the gospel, nor the gospel, without the 
law. As they are found together, in the same 
Divine Revelation ; so they dwell together har- 
moniously, in the same believing soul. So great 
is the harmony between them, that they can reside 
no where, separate from each other. While the 
precepts of the law, show the redeemed, how very 
grateful and thankful they should be,, for redeem- 
ing grace ; the grace of Christ in the gospel, pro- 
duces and excites that adoring gratitude. The 
law enjoins and excites believers, to receive daily 
by faith, more and more of the grace of the gospel, 
to qualify them, for more spiritual and lively obe- 
dience to its precepts ; and the gospel supplies 
them with every motive, preparative,, assistance, 
and encouragement, requisite for such, obedience. 
The law, requires true holiness of heart and of 
life, and the gospel, promises and conveys this ho- 
liness. The former, shows the nature and the 
properties of it: the latter, the place of it in the 
covenant of grace. It is by the almighty influence 



(1) Jer. xxxii. 40. 

16* 



(2) Psal. xxiii. 3. 



186 THE AGREEMENT OR HARMONY, &C. 

of the gospel, in the hand of the Holy Spirit, that 
the law is inscribed on the hearts of believers ; 
and, it is in consequence of having the law written 
on their hearts, that they desire, trust in Christ 
for, and relish, the blessings promised in the gospel. 
The law discovers to believers their duty, and the 
gospel, the object of duty. The law enjoins the 
habit and exercise of faith ; the gospel presents 
Christ, the glorious object of faith. The law re- 
quires believers, to love God with all their heart ; 
but it is the gospel only, that presents God in such 
a view, as to become an object of love to a sinner, 
namely, as he is in Christ reconciling the world 
unto himself. The law enjoins mourning for sin : 
the gospel presents Christ, as wounded for our 
transgressions ; whom when believers view with the 
eye of faith, they mourn for him as for an only son r 
and are in bitterness for him as for a first born. In 
a word, The law commands them to worship God 
as their God : the gospel discloses to them, both the 
object, and the way of acceptable worship. 

Here it will be proper to remark, that these 
words, "I am the Lord thy God, which have 
brought thee out of the land of Egypt, out of the 
house of bondage/ 7 are the preface to the ten com- 
mandments, as a rule of life to the true Israel of 
God. According to these words ? all the obedience 
of the redeemed of the Lord, to the precepts of his 
law, is founded upon his being Jehovah^ and their 
God, and Redeemer. And it is remarkable, that, 
in the giving of the law at Sinai, this offer or grant 
of Himself, as Jehovah our God and Redeemer, is 
jive times repeated. But in these words of our re- 
deeming God, it is the doctrine and offer of his 



REFLECTIONS. 



187 



gospel, that are expressed and repeated ; and that, 
in orderto enforce our obedience to every command- 
ment of his law. The gospel, then, is that which 
enforces, and also insures, the sincere obedience 
of believers to the law as a rule of life. It is be- 
cause God is the Lord and their God and Re- 
deemer, not only in offer, but in possession, that 
they are enabled and constrained, as well as bound, 
to keep all his commandments."(l) 

So much for the agreement between the law and 
the gospel, or the mutual subservience of the one, 
to the other. 

From the foregoing particulars, it may be infer- 
red, That a man cannot be an enemy to the gospel^ 
without being, at the same time, an enemy to the 
law. Every enemy to the gospel, is, in the same 
degree, an enemy to the perfection, spirituality, and 
honour of the law. The law and the gospel, are 
in such harmony with each other, as to have no 
divided interests. The man, then, who is destitute 
of unfeigned love to the doctrines, offers, and pro- 
mises of the gospel, how strict soever his profession 
of religion may be, is really an Antinomian^ an 
enemy to the honour of the holy law. He is an ad- 
versary to the honour of the law, as a covenant of 
works: for, by rejecting the spotless righteousness 
of Jesus Christ, tendered to him in the gospel, he 
refuses to present to the law in that form, the only 
righteousness, by which, it can be magnified and 
made honourable. He is an enemy likewise, to 
the authority and honour, of the law, as a rule of 



(1) Luke i. 74, 75. 1 Pet. i. 15—19. 



188 



REFLECTIONS. 



duty : for, by his disbelief of the offers, and pro- 
mises of the blessed gospel, he refuses to receive 
from the fulness of Christ, that grace, without 
which he cannot honour the law, with so much as 
a single act of acceptable obedience. 

Hence also we may learn, that, as the law is a 
transcript of all the moral perfections of God, so 
likewise is the gospel. The law is the image of 
the holiness, justice, and goodness of Jehovah, and 
therefore it is " holy and just, and good ; but so 
also is the gospel. Accordingly, the gospel is 
styled, " the glorious gospel of the blessed God. ?1 (l) 
The glory of the holiness, justice, and goodness of 
God, as well as of his wisdom and faithfulness, 
shines brightly in the law ; but it is displayed still 
more illustriously, in the gospel. These glorious 
attributes are delineated in the law, but, in the 
gospel, they are painted in the most glowing colours. 
Much of God is to be seen in the law; but, in the 
gospel, his infinitely glorious image, is exhibited 
more to the life, and is more eminently conspicu- 
ous.^) The honour of his holy law, therefore, and 
also of his glorious gospel, is infinitely dear to him. 
He takes infinite complacency, in beholding his 
righteous law, magnified and made honourable, by 
the surety-righteousness of his dear Son ; and in 
seeing a multitude, which no man can number, jus- 
tified and sanctified according to his gospel. And 
all who are renewed, after his image, in knowledge, 
righteousness, and true holiness, do evidence this 
renovation of heart, by delighting in his law, and 
by loving and admiring his gospel ; by rejoicing 



(1) 1 Tim. i. 11. 



(2) 2 Cor, iii. 18. 



REFLECTIONS. 



189 



greatly in imputed righteousness, by which, the de- 
mands of his law as a covenant are all answered, 
and in salvation by sovereign grace, in which, the 
promises of his gospel, are all performed. 

If a man has attained a saving and experimen- 
tal knowledge of the gospel, he will undoubtedly 
evidence it, by obedience of heart and life, to the 
law in the hand of Christ as a rule of duty. A 
man can never perform holy obedience to the law, 
so long as he remains ignorant of the gospel : but 3 
when he begins spiritually to discern the truth, 
suitableness, and glory, of the doctrine of redeem- 
ing grace, he will thfen begin to perform spiritual 
and sincere obedience, to the law of Christ as a 
rule. i( Christ died for all" who were given him 
by the Father, " that they which live, should not 
henceforth live unto themselves, but unto him 
which died for them, and rose again. When 
a man spiritually discerns, and sincerely loves, the 
grace of the gospel, he at the same time, sees and 
loves the holiness of the law. The consequence 
will be, that he will sincerely, and cheerfully obey 
the law. He will yield this obedience, not only, 
because the authority of God obliges him, and the 
love of Christ constrains him ; but, because he dis- 
cerns the beauty of the holiness that is in the law 
itself, and loves it. While the law as a covenant, 
is the appointed means of convincing the secure 
sinner, of his need of that justifying righteousness, 
which is offered to him in the gospel ; the gospel, 
bringing righteousness and salvation to him, is the 
instituted means of conciliating his affection, to the 



(1) 2 Cot. v. 15. 



190 



REFLECTIONS, 



law as a rule of duty. Every one, then, who 
knows by experience, the boundless grace of the 
gospel, will perform sincere, cheerful, and constant, 
obedience to the law as a rule. 

Is every thing that is required in the law, pro- 
vided and promised in the gospel ? Then every 
duty is, at the same time, a privilege or advan- 
tage, to a real Christian. tc Godliness with content- 
ment is great gain."(l) Practical godliness is the 
most profitable, pleasant, satisfying, and permanent 
gain, both for this world, and that which is to come. 
A true believer is, in proportion as he is sanctified, 
rich in faith, and in good works. Although the 
exercise of graces, and the performance of duties, 
gain nothing at the hand of God, for the believer ; 
yet they themselves, are unspeakably great gain 
to him. He accounts it a privilege, and a plea- 
sure, to have duties to perform ; and to have a dis- 
position given him, to perform them to the glory of 
his God and Saviour. For, as there can be no hap- 
piness without holiness ; so, the believer is comfort- 
able and happy, in proportion as he is holy. The 
more he believes the gospel with application, and 
trusts cordially in the Lord Jesus, for salvation to 
himself in particular, and the more his " faith work- 
eth by love so much the more communion with 
Christ, and enjoyment of God as his infinite por- 
tion, does he attain. The legalist expects happi- 
ness for his duties, but the true believer enjoys it 
in them ; and the less he expects for them, the 
more he enjoys in them. 

Finally, Do the law and the gospel harmonious 



(1) lTim. vi.6. 



REFLECTIONS. 191 

ly agree, and subserve the honour of each other ? 
Then, let believers always take heed, that they do 
not set them in opposition to one another. Be- 
ware, O believer, of ever setting the law in hostile 
opposition to the gospel, or the gospel, in opposition 
to the law. Never, in your exercise of graces, or 
performance of duties, set them at variance the one 
with the other. Study to understand clearly, on 
the one hand, the difference, and on the other, the 
agreement between them ; that knowing distinct- 
ly in what respects they differ, and in what, they 
agree, you may, in your exercise, make the one 
subservient to the honour of the other, and both 
subservient to the glory of God, in your sanctifica- 
tion and consolation. Clear and just views, espe- 
cially of the agreement between the law and the 
gospel, tend exceedingly, under the influences of 
the Spirit of truth, to promote an evangelical, holy, 
and cheerful frame of spirit. Under such views, 
you will be able to guard the more effectually, 
against setting the law in opposition to the gospel, 
by relying on your own graces and duties, for a 
right to the favour and enjoyment of God ; and 
against setting the gospel at variance with the law, 
by taking the smallest encouragement from the 
gospel, to neglect the performance of any of the 
duties, required in the law. 



192 THE ESTABLISHMENT OF THE LAW 



CHAPTER IX. 

OF THE ESTABLISHMENT OF THE LAW BY 
THE GOSPEL. 

Although, in the immediately preceding Chap- 
ter, I have anticipated some of the thoughts which 
will be expressed here ; yet the subject of this 
Chapter, is of such inexpressible importance, that 
I cannot forbear considering it by itself. After the 
apostle Paul had, in the third Chapter of his epis- 
tle to the Romans, asserted and proved, that all 
mankind are sinners, and, that the justification of 
believing sinners in the sight of God, is utterly un- 
attainable by their own righteousness, and is en- 
tirely founded on the surety-righteousness of Jesus 
Christ, imputed by grace, and received by faith ; 
he has, in the following words, obviated an objec- 
tion, which he foresaw would be made to that fun- 
damental doctrine : " Do we then make void the 
law through faith ? God forbid : yea, w T e establish 
the law."(l.) One of the objections then made, and 
still urged, by the enemies of the gospel, against 
the doctrine of a sinner's free justification, for the 
righteousness of Christ received by faith, is, That 
it derogates from the honour and obligation of the 
law, nay, that it annuls or abrogates the law. u Do 
we then," says he, by asserting that a man is justi- 
fied by faith only, and not by the works of the law, 
" make void," or nullify the obligation of the moral 
law ? With deep abhorrence of such an insinuation, 




(1) Rom. iii. 31. 



BY THE GOSPEL. 



193 



lie replies, H God forbid far be it from us ; on the 
contrary, we. by that doctrine, " do establish the 
law as if he had said, " We are so far from mak- 
ing void or annulling the law, through faith, that 
we thereby establish, and make it stand in all its 
force." By the law here, the Apostle cannot mean, 
the Ceremonial law ; for, by the word of faith, as 
preached by the apostles of Christ, this was made 
void ; but the moral law, and that, both as a cove- 
nant of works, and as a rule of life. By faith, in 
this place, the Apostle seems to mean, both the doc- 
trine of faith, and the grace of faith. The doctrine 
of faith, is the gospel strictly taken, as distinguished 
from the law. The grace of faith, is that grace of 
the Holy Spirit, in the hearts of regenerate persons, 
by the exercise of which, they receive that doctrine, 
and the righteousness and salvation exhibited in it. 

It will be proper here, in order to prevent mis- 
takes, concerning what is afterwards to be advanced, 
to remark that, To make the law void is, so to abro- 
gate, abolish, or set it aside, as to prevent it from 
being any longer binding on the conscience. It is, 
to annul the Divine authority, and obligation 
of its precepts and penalties. The moral law, as 
the law of the infinitely glorious Jehovah, is en- 
forced by all his sovereign, and immutable autho- 
rity. His infinite authority enforces every pre- 
cept of it, and lays every rational creature, under 
the firmest obligations possible, to yield perfect 
obedience to it. Now, to make this law void, is, 
to set aside its high authority and obligation ; or, 
to decline the authority, and to dissolve the obli- 
gation, of its righteous precepts. Not that any 
man can do this effectually ; but, his attempting 
17 



194 THE ESTABLISHMENT OF THE LAW 

either directly or indirectly to do it, is as criminal, 
as if he could accomplish his design. To make it 
void, is also to attempt setting aside the perfection^ 
spirituality, and great extent of it. A man may be 
said to make void the law, when he practically de- 
clares that, the perfection, spirituality, and vast ex- 
tent of it, are not to be regarded ; or, when he 
puts it off as a covenant, with imperfect, and even 
with carnal, selfish, superficial, and partial obedi- 
ence. Every sinner is guilty of this, who goes 
about to establish his own righteousness, in order to 
his justification ; or endeavours to satisfy the law, 
with imperfect, instead of perfect obedience, with 
carnal, instead of spiritual performances, and with 
partial, instead of universal obedience. To make 
the law void, is likewise to invalidate the perpetuity 
of it. Not that any sinner has it in his power, 
effectually to do this ; for the moral law continues, 
to be of immutable and eternal obligation, upon all 
who are under it : but, he attempts to abolish the 
perpetuity of it, with respect to himself, by per- 
suading himself that, although it originally obliged 
him to perform perfect obedience, yet now, in con- 
sequence of the mediation of Christ, it obliges him 
to yield such obedience no longer ;(1) and, by pre- 
suming to satisfy the requirements of it as a cove- 
nant, with sincere, instead of perfect obedience ; 
as if it ceased to require perfection of obedience, 
any longer. Moreover, when sinners under the 
curse of it, labour to persuade themselves, that it 
cannot now exact from them, perfect and perpetual 
obedience, on pain of its tremendous curse ; or, 



(1) Jude ver. 4. 



BY THE GOSPEL. 



195 



when they stifle their convictions, and try to keep 
their consciences easy, under the condemning sen- 
tence of it ; they do what they can, to make it void. 
In few words, they may be said to make the law 
void, when they deliberately set aside any of the 
uses of it. Though it cannot, since the entrance of 
sin into the world, justify sinners, on the ground of 
their own obedience to it ; yet, as was observed 
above, it is of standing use to sinners, as well as 
to saints. Now, if sinners set aside any of its uses, 
or refuse to " use it lawfully," they thereby treat it 
with contempt, as if it was useless and insignificant. 
It is in these ways especially, that self-righteous 
men, attempt to make void the law of God. 

I shall now endeavour to show, that all true be- 
lievers do, through faith, not only, not make void 
the moral law ; but do, on the contrary, establish 
it, or make it stand in all its force. To establish 
the law, is, as was hinted above, to make all the 
infinite authority and obligation of it stand firm, or 
to place them on their original and immovable basis, 
and instead of invalidating, to confirm or strengthen 
them. Believers then, do by faith, that is, by the 
doctrine, and the grace of faith, establish the law. 

In the first place, By the doctrine of faith, they 
do not make the law void, but do establish it, and 
that, both as a covenant of works, and as a rule of 
life. 

1. By the doctrine of faith, or the gospel strictly 
taken, all true believers, and faithful ministers of 
the word, do establish the law as it is a covenant of 
works. For, in the first place, It is the doctrine of 
faith that shows men, How firm and irreversible, 
the law as a covenant is, and how infinitely con- 



196 THE ESTABLISMENT OF THE LAW 



cernedj the glorious Majesty of heaven, is, for the 
stability and honour of that holy law. According 
to that doctrine, He will save no transgressors of it, 
but upon condition of his only begotten Son's be- 
ing made under it, as their Surety ^ and of his an- 
swering completely, all the demands of it in their 
stead. He will not save them, from the full execution 
of its righteous and awful penalty, but upon Christ's, 
enduring of it for them ; nor account them righ- 
teous and entitled to eternal life, but upon His per- 
forming as their Substitute, the perfect obedience 
which it requires as the condition of life. Thus r 
by the doctrine of faith, the sovereign authority of 
the law in its covenant form, is acknowledged and 
declared, its infinite obligation on sinners of man- 
kind, is confirmed^ and its honour is completely se- 
cured. 2d, According to the doctrines of grace, in 
general, and to the doctrine of a sinner's justifica- 
tion by faith, without the works of the law, in par- 
ticular ; the law in that form is, as has been already 
said, of standing use, to convince sinners of their 
sin and misery, to discover to them, their need of 
a better righteousness than their own, and so, to 
render Christ and his perfect righteousness, pre- 
cious to such of them as believe. A sinner must be 
convinced by the law, that justification on the foot- 
ing of his ow r n obedience, is absolutely impossible, 
before he will listen, to what the gospel says of 
Christ and his righteousness.(l) Accordingly, the 
Spirit of God does not lead a man to Christ, by 
the gospel, without first convincing him of sin, and 
§f his want of righteousness, by the law. 3d, By thai 



(1) Rom. vil 9. 



BY THE GOSPEL. 



197 



doctrine we are informed that, the law received a 
complete answe r to all its high demands, by the un- 
smiling obedience, and satisfactory death of the Lord 
Jesus, the Surety of elect sinners. We are thereby 
instructed that, He came into the world, " not 
to destroy, but to fulfil the law ;"(!) and that, be 
" is the end of the law for righteousness, to every 
one that believeth."(2) According to the doctrine 
of faith, the law as a covenant, receives from our 
Divine Surety, all the obedience and satisfaction 
which it can demand. He, in the room, and as 
the Representative, of an elect world, fulfilled all 
the righteousness of it.(3) He yielded to it, perfect 
holiness of human nature, perfect obedience of life, 
and complete satisfaction for sin : and from his 
Divine nature, united to the human, in his infinitely 
glorious person, his whole righteousness has derived 
such infinite value, as to be strictly meritorious of 
eternal life, for his spiritual seed. According to that 
doctrine, the law in its federal form, is far more: 
honoured by (he righteousness of the second Adam, 
than it was dishonoured by the disobedience of the 
first. It is represented as honoured, not only by a 
perfect righteousness, but by the righteousness of 
God, the righteousness of Him who is God as well 
as man . In proportion to the stupendous humilia- 
tion of the Son of God, who stooped so low, as to 
become subject to a law, which was adapted only to 
creatures who as such are infinitely beneath him; 
— is, the honour done to the precept and penalty of 
that law, by His obeying of the one, and His 
enduring of the other. It required only a human 



Matth. v. 17. (2) Rom. z. 4. 

17* 



(3) Matth. iii, 



198 THE ESTABLISHMENT OF THE LAW 

righteousness : but it is infinitely honoured with oner 
which is Divine.{\) Now, by this consummate, thia 
transcendently glorious righteousness, which is re- 
vealed in the gospel, the sovereign authority r and 
high obligation of the law, are most illustriously 
displayed, and most firmly established. 

2. By the doctrine of faith, the law is also esta- 
blished as rule of life to believers. According to 
this doctrine, it is established in the hand of the 
Son of God, the glorious Mediator, whom the 
eternal Father "hath given for a Commander to 
the people,"(2) and hath set as his King and Law- 
giver, " upon his holy hill of Zion."(3) In the 
hand of the adorable Mediator, the sovereign au- 
thority of the law, as the instrument of government 
in his spiritual kingdom, and as the rule of duty in 
his holy covenant, is confirmed ; and the high 
obligation of it, is not only confirmed, but increased. 
Although believers are, in their justification, deli- 
vered from the law as a covenant of works ;(4) yet, 
according to the gospel, they are represented as 
" being, not without law to God, but under the law 
to Christ."(5) In the doctrine of faith, the eternal 
obligation of the law on them, is declared : obedi- 
ence to it, is enforced by the strongest motives, and 
represented as performed under the best influences, 
from the best principles, and for the best ends, 
According to that doctrine, all believers are bound 
by infinite authority, to obey ; they are enabled, sin- 
cerely to obey ; they are constrained by redeeming 
love, to obey ; they resolve and delight, in depend- 

(1) 2 Cor. v. 21. Isa. xlii. 21. (2) Isa. IV. 4. (3) Psal. ii. 6. 
(4) Rom. vii. 4. 6. (5) 1 Cor. ix. 21. Gal. vi. % 



BY THE GOSPEL. 



199 



ance on promised grace, to obey ; and they cannot 
but obey, the law as a rule of duty. The love of 
Christ, as revealed in the gospel, urges them ; the 
blood of Christ, redeems them ; the Spirit of Christ 
enables them ; and the exceeding great and pre- 
cious promises of Christ, encourage them, to obey, 
and to yield spiritual and acceptable obedience. 
The holy law as a rule, is written on their hearts ; 
and therefore, they u consent unto it that it is good," 
and "delight in it after the inward man." While 
they do not obey it for life, but from life, they ac- 
count obedience to it, not only their duty, but 
their privilege and their pleasure. Thus, accord- 
ing to the doctrine of faith, they present, in the 
hand of faith, perfect righteousness to the law as a 
covenant of works ; and they perform, as the fruit 
of faith, sincere obedience to it as a rule of duty. 
And so effectually do they, by the doctrine of faith, 
establish the law as a rule of duty, that they never 
account their obedience, to any of the precepts of 
it, sincere and acceptable, but in proportion as their 
performance of it, flows from the unfeigned faith 
of that doctrine. In their view, nothing is obedience 
to it, but what proceeds from evangelical principles, 
and is excited by evangelical motives. 

In the last place, By the grace of faith also, be- 
lievers do establish the law, and that, both as a co- 
venant of works, and as a rule of life. 

1. By the grace of faith, they do not make void 
the law, but, on the contrary, they establish it as 
it is a covenant of works. Sinners who are desti- 
tute of the grace of faith, have such mean, such 
disparaging notions of the holy law ; as to offer to 
it, in answer to its demand of perfect obedi- 



200 THE ESTABLISHMENT OF THE LAW 



ence as the condition of life, their own partial, 
superficial, and polluted works, instead of the 
perfect righteousness of Jesus Christ. But true 
believers, have such high and honourable senti- 
ments of the authority and obligation, as well as 
of the perfection, spirituality, and vast extent, of 
the Divine law in its federal form ; as to receive 
and present in the hand of faith, to it, the con- 
summate and glorious righteousness of their ado- 
rable Surety. Instead of making void the law, 
then, by the habit and exercise of their holy faith, 
consult, in the most effectual manner, the stability 
and honour of its precepts and penalties. Instead 
of presuming to put it off as a covenant, with their 
own mean and imperfect performances, they, by 
the exercise of their faith, appropriate and present 
to it, the infinitely perfect and meritorious righ- 
teousness of their Divine Redeemer, as the only 
ground of their security from eternal death, and of 
their title to eternal life. By faith, they receive 
and exhibit to it, Christ's holiness of human nature, 
and obedience of life, in answer to its demand of 
perfect obedience as the condition of life ; and his 
suffering of death, in answer to its demand of infi- 
nite satisfaction for sin. Thus, by the habit and ex- 
ercise of their faith, they recognise, and assert the 
sovereign authority, and high obligation, of it as a 
covenant; and so, they establish and make it honour- 
able in that form. By presenting to it, the only righ- 
teousness which can fully satisfy its just demands, 
they practically assert the Divine and immutable au- 
thority of it, as well as, the equity and reasonableness of 
its demands. " Surely, shall one say, In the Lord 



BY THE GOSPEL. 



20J 



have I righteousness and strength : even to him 
shall men come. In the Lord shall all the seed of 
Israel be justified, and shall glory . ;, (1) " I will 
make mention of thy righteousness, even of thine 
only."(2) « Yea, doubtless, and I count all things 
but loss, for the excellency of the knowledge of 
Christ Jesus my Lord ; — that I may win Christ, 
and be found in him, not having mine own righte- 
ousness, which is of the law, but that which is 
through the faith of Christ, the righteousness 
which is of God by faith ."(3) " The Lord is well 
pleased for his righteousness 1 sake ; he will mag- 
nify the law and make it honourable."(4) 

2. By the grace of faith, believers do not make 
void the law, but do establish it likewise as a rule 
of life. Instead of setting it aside as the rule of 
duty, faith makes it stand in all its binding force. 
By the habit and exercise of their faith, the saints 
not only believe that, the authority of the law, in 
the hand of the glorious Mediator, is infinite, im- 
mutable, and eternal, and that, the obligation, 
which it lays on them even to perfect obedience, is 
firm and unalterable ; but they derive, from the 
fulness of Christ, continual supplies of grace, to 
enable them, to perform sincere and increasing 
obedience, to all the commands of it. By the ex- 
ercise of faith, they receive from his fulness, that 
conformity of heart to the holy law, which is per- 
fect in parts, and that conformity both of heart and 
of life to it, which will afterwards be perfect in de- 
grees. And when they shall attain perfect con- 
formity, or ability to yield perfect obedience to it ? 



(1) Isa. xlv. 24, 25. 
(3) Philip, iii. 8, 9. 



(2) Psal. lxxi. 16. 
(4) Isa. xlii. 21. 



202 THE ESTABLISHMENT OF THE LAW, &C. 

in the mansions of glory ; this, they shall attain as 
the end of their faith, as the completion of that 
eternal salvation, which they receive by faith. All 
acceptable obedience to the law in the hand of 
Christ, must be " the obedience of faith obe- 
dience, springing from vital union with Him by 
faith, as the principle of it, and performed in con- 
sequence of grace derived by faith, from his over- 
flowing fulness. As it is believers and they only, 
who are under the law as a rule in the hand of the 
Mediator ; so, it is they and they only, who are 
enabled to perform that sincere, that holy obedi- 
ence, which flows from faith working by love.— 
That faith, is neither a true nor a living faith, 
which is not accompanied with sincere, and uni- 
versal, obedience to the law of Christ ; and that 
obedience, is neither sincere, nor universal, nor ac- 
ceptable to God, which does not proceed from the 
habit and exercise of a living faith. (1) Till a man 
have saving faith implanted in his heart, by the 
omnipotent agency of the Holy Spirit, he can do 
nothing but transgress the commandments of God's 
holy law.(2) He can trample upon the authority, 
and despise the obligation of it ; but he cannot, 
either in principle, or in practice, establish them. 
It is only they who are justified and sanctified, by 
the instrumentality of faith, that begin and advance 
in such holy obedience, as honours and establishes 
the law as a rule of duty. We may as soon sup- 
pose, that a living man can be without vital acts, 
as, that a man, who is by faith vitally united to 
Christ, can live without yielding such obedience to 



(1) Heb.xi.6. 



(2) Prov. xxl 4 



REFLECTIONS. 



203 



his law. When that living faith which worketh 
by love, is implanted and increased in his heart, 
vital motions, and acts of spiritual obedience, can- 
not but follow. Such a man, will not only account 
it a privilege and a pleasure to him, to yield sincere 
obedience to the law as the rule of his duty, in 
time ; but will rejoice in the cheering prospect, of 
being able to honour it with perfect obedience, 
through eternity. He " delights in it after the in- 
ward man and therefore he rejoices in the hope 
that, by the grace of his adorable Redeemer, he 
shall be eternally bound by it, and eternally con- 
formed to it. 

Thus it is evident that, true believers, and faith- 
ful ministers of the gospel, do not, either, by the 
doctrine, or the grace of faith, make void the law 
of God ; but on the contrary, do establish it, and that, 
both as a covenant of works, and as a rule of life. 

From what has been said, we may learn what 
reason we have, highly to esteem, the Divine law. 
The establishment of this holy law, both by the 
doctrine and the grace of faith, has entered deeply, 
into the wonderful plan of our redemption by Je- 
sus Christ. That amazing scheme has been so de- 
vised, as to secure, in the most effectual and as- 
tonishing manner, the stability and honour of the 
law, as well as, the manifested glory of the sovereign 
Lawgiver. As the ultimate end, which God hath 
proposed to himself in our redemption, is, the glory 
of his infinite perfections ; so, his chief subor- 
dinate end, as the righteous Governor of the uni- 
verse, is, the honour of his holy law. Such is the 
inestimable value, that Jehovah the Father sets up- 



204 



REFLECTION^ 



on his righteous law ; that, rather than suffer the 
honour of it to be in the least obscured, he would 
expose his only begotten, his infinitely dear Sonj 
to the deepest abasement, the most direful anguish, 
and the most ignominious and tormenting death. 
He would have his only Son, in the human nature, 
to live a holy and righteous life, under the curse of 
his law, in order to answer its demand of perfect 
obedience, as the condition of life ; and to endure 
the infinite execution of that curse, due to his elect 
for sin, so as to be brought to the dust of death, in 
order to answer its demand of infinite satisfaction 
for sin. The Lord Jesus, according to the ever- 
lasting covenant made with him, must submit to 
all this humiliation, service, and suffering ; that 
the honour of the Divine law, might be vindicated, 
and the sovereign authority of it, established. 
Ought not we, then, to regard the law of God, 
with the highest esteem and veneration, and to 
tremble at the most distant thought, of ever dis- 
obeying any of its holy commands? 

Is the law established by the gospel ? Surely the 
gospel, then, cannot have the smallest tendency to 
licentiousness , either in principle or in practice. 
If it tends to establish the sovereign authority of 
the Divine, law, it cannot, surely, at the same time, 
tend to weaken or set aside that authority. The 
gospel, when it is accompanied with the demon- 
stration of the Spirit of God, and is received in 
the love of it does not only excite the believer, to 
obey the law as a rule of duty ; but it is the only 
doctrine that can excite and dispose him, to yield 
to it, voluntary and sincere obedience. It does 
not only establish the law, but it is the only doctrine 



REFLECTIONS. 



205 



that, infinite wisdom employs, to establish it ; the 
only u doctrine, which is according to godliness." 
It is true that, this heavenly doctrine, which, God 
hath made the city of refuge for guilty sinners, is, 
by many, alas ! made a sanctuary for sin, and so, 
is wickedly abused to licentiousness. But it is one 
thing, to view the gospel in itself, and in its genuine 
tendency ; and another, to consider it as it is per- 
versely abused by wicked men.(l) The immediate 
principle, of all acceptable obedience to the law as 
a rule of life, is supreme love to God : but, we 
cannot love God supremely, except we first know 
and believe his love to us, as it is exhibited to us 
in the blessed gospel. V We love him," says the 
apostle John, "because he first loved us."(2) As 
the sun cannot be without light and heat, so the 
faith of Christ and of redeeming love, as offered 
to us in the gospel, cannot be without that love to 
Christ and to God in him, which, "is the fulfil- 
ling of the law."(3) 

The second Adam's perfect holiness of human 
nature, and obedience of life, to the precept of the 
law as a covenant, are as necessary to the justifi- 
cation of sinners, as his suffering of its penalty is. 
The doctrine of justification by faith, establishes 
the law, the vjhole law, the honour of the precept, 
as well as that of the penal sanction. But this it 
could not do, if it did not represent the righteous- 
ness of Jesus Christ, as consisting in his active obe- 
dience, as well as in his passive. Active obedience, 
strictly speaking, cannot be said to satisfy vindic- 
tive justice, for sin. And, on the other hand, 

(1) Rom. iii. 8, (2) 1 John iv. 19. (3) Rom. xiii. 10. 

18 



206 



REFLECTIONS. 



" Suffering for punishment, gives right and title 
unto nothing, only satisfies for something ; nor 
doth it deserve any reward."(l) Christ's satisfaction 
for sin, could not render his perfect obedience to the 
precept, unnecessary ; nor could his perfect obe- 
dience, make his satisfaction for sin by suffering 
the penalty, unnecessary, because it was not of the 
same kind. The one, is that which answers the 
law's demand of perfect obedience, as the ground 
of title to eternal life : the other, is that which an- 
swers its demand of complete satisfaction to Divine 
justice, for sin. The meritorious obedience of 
Christ to the precept, could not satisfy the penal 
sanction ; and the sufferings and death of Christ, 
could not satisfy the precept of the law. The com- 
mandment of the law as a covenant, requires doing' 
for life : the curse of that law, demands dying as 
the punishment of sin. These, though they are 
never to be separated as grounds of justification, 
yet are carefully to be distinguished. The perfect 
obedience of Christ, is as necessary to entitle be- 
lievers to eternal life, as his suffering of death is, to 
secure them from eternal death. His satisfaction 
for sin, applied by faith, renders them innocent or 
guiltless of death : and his obedience, makes them 
righteous or worthy of life. (2) As the latter, then, 
is as necessary to complete their justification, ac- 
cording to the gospel, as the former; so, it is as 
requisite as the former, to establish the honour of 
th r e law. 

It is evident also from the foregoing particular?. 
That the righteousness of Christ, which is revealed 



(1) Owen .on Justification, p. $84. 



(2) Rom. v. 19. 



REFLECTIONS. 



207 



in the gospel, and which is presented, in the hand 
of faith, to the law as a covenant, is not only the 
meritorious cause, but the matter, of our justifica- 
tion before God, and in the eye of the law. It is 
right, indeed, to style it, the meritorious cause of 
justification; but this is not sufficient: it is be- 
sides, the matter of it. Many Pharisaical profes- 
sors of religion have admitted, that the righteous- 
ness of Christ is the meritorious cause of justifica- 
tion ; that is, as they understand the phrase, That 
Christ by his righteousness has merited, that our 
own obedience should justify us. It is not enough 
then to say, That his consummate righteousness is 
the meritorious cause, but beside, that it is the mat- 
ter of our justification ; the very righteousness for 
which, or on account of which, we are justified. 
The righteousness of our Divine Surety, received 
by faith, and according to the doctrine of faith, 
imputed to us, is that which justifies, that which is 
the immediate and the only ground of justification ; 
and that only, in which it can be safe, consistently 
with the authority and honour of the law, to stand 
before the dreadful tribunal of the omniscient, and 
righteous Judge of the world. 

The Divine law is established and honoured 
more, in the salvation of one sinner, than in the 
damnation of all the sons of men. Tn the justifi- 
cation and salvation of a believing sinner, both the 
precept and the penalty of the law, are established 
and honoured ; but in the damnation of unbelievers, 
it is the penal sanction only^ that is honoured. The 
holy precept will never, in their case, be honoured 
with obedience, far less with perfect obedience. The 
convinced and alarmed sinner, who wishes to believe 



208 



REFLECTIONS', 



in the Lord Jesus, may, for his encouragement* 
warrantably and successfully, plead that, at the 
throne cf grace. 

Is the holy law as a rule- of life, put into the 
reader's mind, and written on his heart? Then it 
rejoices his heart. " The statues of the Lord are 
right, rejoicing the heart. "(1) The apostle Paul 
accordingly says, " 1 delight in the law of God 
after the inward raan:^) When a man is justified, 
and as an evidence of that, is sanctified ; he rejoices 
to think that, the law as a covenantis honoured and 
established, by the righteousness which his faith 
receives for his justification ; and that, the law as a 
rule is established, by the grace which his faith de- 
rives from Christ, for his sanctification. He rejoices 
to reflect that, as the law is established for ever, so 
it is a holy, and just, and good." Instead of wishing, 
that it were less extensive, or spiritual, or strict ; he 
rejoices that every command, and even every threat- 
ening, are what they are. He meditates on the holy 
commandments of God with delight, and takes plea- 
sure, in hearing them explained to him, and enforced 
upon him. Nothing, perhaps, is a surer symptom of 
reigning hypocrisy in a man, than to take pleasure 
in hearing the promises and blessings of the gospel, 
preached to him ; but, to disrelish all such dis- 
courses, as, even by evangelical motives, enforce the 
duties of the law upon him. It is only the man, 
who is secretly resolved not to perform all his du- 
ties, that commonly is unwilling to hear of them. 

What has been said may serve to suggest to us, 
How deep and inveterate, the depravity of human 



(1) Psal. xix.a 



(2) Rom 33. 



REFLECTIONS. 



209 



nature is. Unregenerate men, either suspect that 
the law is made void, if it be asserted, that " a 
man is justified by faith without the works of it 
or they suppose that good works are unnecessary. 
The spirit which is in them, is either that of the 
Pharisee, or that of the Libertine. They are ready 
to conclude that, if they are not to be justified on 
the ground of their own obedience to the law, the 
authority of the law is annulled ;(l) or that, if their 
works are to form no part of their righteousness for 
justification, they need not perform good works at 
all. They choose to be at liberty, either " to esta- 
blish their own righteousness" in the affair of jus- 
tification, or to continue secure in the love and 
practice of sin ; either to expect justification by the 
law as a covenant, or to trample upon the authority 
of the law as a rule. They either quarrel with 
the gospel, as if it made void the law ; or disho- 
nour the law, as if it was an enemy to the gospel. 
To leave the self-righteous man, no works of his 
own to boast of, is too humbling to be endured. 
It appears strange to him, that he himself should 
do nothing, in order to merit his justification. 
Whenever he reads or hears that, justification is by 
faith only, " without the deeds of the law/' he is 
disposed to count it a licentious doctrine. He can 
see no necessity for his obedience, but to merit Di- 
vine favour and eternal life by it. And no sooner 
does a man, under the dominion of enmity to God 
and his law, pretend to be justified without his own 
works ; than he neglects good works, as if they were 
wholly unnecessary. Thus, do unregenerate men 



(1) Gal. iii. 19, 
18* 



210 



REFLECTIONS* 



discover their inveterate enmity, both against the 
law, and the gospel of God. 

Was it requisite that the Lord Jesus, in order to 
repair the honour of the law, should, as the Surety 
of elect sinners, endure the full execution of its 
condemning sentence, due to them for sin ? We may 
hence see, what a. malignant, detestable, and hor- 
rible thing, sin is. How exceeding sinful, how in- 
finitely displeasing to the Lord, and how injurious to 
the honour of his righteous law, must it be ; when 
even his own dear Son must suffer infinite punish- 
ment, and that without the smallest abatement, in 
order to satisfy his justice, and to vindicate the honour 
of his law ! How inconceivably detestable must it be, 
to the holy Lord God, seeing he chose rather, that 
his only begotten Son, should endure all the tre- 
mendous punishment of it, than that it should pass 
unpunished ! Should not we, then, learn to abhor, 
to repent of, and to forsake all manner of sin ? 

Is it by the doctrine and the grace of faith, that 
we establish the law ? Then it is plain, that they 
who transform the gospel or doctrine of faith, into 
a new law, requiring faith, repentance, and sincere 
obedience, as the proper conditions of salvation, do 
t hereby makevoid the law. By substituting sincere 
faith, and sincere obedience, in the room of perfect 
obedience ; as grounds of title to justification, the}' 
make void the law as a covenant ; and, by invent- 
ing what they call gospel-precepts, requiring sin- 
cerity only, in the place of those old and immu- 
table precepts, which require of believers, perfect 
obedience, they invalidate the authority of the law 
as a rule. By asserting that, " Christ, having sa- 
tisfied for the breach of the old law of works, hath 



REFLECTIONS. 



211 



procured and given a new law, a remedial law, or 
a law of milder terms than the old, suited to our 
fallen state, and accepting of sincere obedience, 
instead of that perfect obedience which the old law 
required that, "Christ hath by his death obtained, 
that our sincere obedience to this remedial law, 
should be accepted for a gospel righteousness, and 
that we are truly justified before God, by gospel 
works f u The act of faith as the principle of 
all sincere obedience, is our righteousness, which 
entitles us to justification and eternal life and 
that, " The act of faith, is our justifying righteous- 
ness, not as it receives the righteousness of Jesus 
Christ, but as it is our obedience to that new law 
by these assertions, I say, they set aside the obli- 
gation of the moral law, and so make it void. 
Though such men have usually been called Legal- 
ists ; yet, perhaps, they may, with more propriety, 
be termed Antinomians, or, enemies to the autho- 
rity and honour of the Divine law.(l) They under- 
mine, as was already hinted, the whole authority 
and honour of it, both as a covenant of works, and 
as a rule of life. Reader, the moment you rely 
on your faith and obedience, for a title to justifica- 
tion before God, you thereby rob the law as a 
covenant, both of its commanding and condemning 
power ; and no sooner do you satisfy yourself, with 
yielding merely sincere obedience, instead of press- 
ing on to perfection, than you invalidate the high 
obligation of the law as a rule of duty. 

Finally, It may hence also be inferred, That it 
is the first duty of every unregenerate sinner, to 



(1) See Simeon's Helps to Composition, Skel. 71. 



212 



REFLECTIONS. 



come to Jesus Christ, and to trust cordially in Him, 
for deliverance from the law as a covenant, and for 
ability to perform acceptable obedience to the law 
as a rule. Be assured, O secure sinner, that you 
cannot otherwise, be delivered from the law as a 
covenant of works, than by union with the second 
Adam, and communion with him in his righteous- 
ness ; and that, without deliverance from the do- 
minion of the law as a covenant, you cannot be 
saved from the guilt and dominion of sin. " The 
strength of sin is the law."(l) Now it is absolutely 
impossible for you, ever to attain union with 
Christ, and communion with him in his righ- 
teousness, otherwise than by a true, and a living 
faith. r - The righteousness of God," of him, who 
is God in our nature, "is, by faith of Jesus Christ, 
unto all and upon all them that believe."(2) Believe 
then in the Lord Jesus, that by means of faith, 
you may be found in him, and be justified in him. 
Trust in him who is " Jehovah our Righteousness," 
for justification, and complete salvation. Receive 
the gift of his glorious righteousness, and, as a 
guilty sinner, rely upon it, for all your title to jus- 
tification before God. Present it, in the hand of 
faith, as your justifying righteousness, to the law r 
as a covenant of works, in answer to its just de- 
mands, of perfect obedience and of complete satis- 
faction for sin. So shall you, by faith, establish 
the law as it is a covenant of w T orks. Trust in 
Christ also, for grace and strength, to perform 
sincere obedience to the law as a rule of life. Re- 
lying on his consummate righteousness, for all your 



(I) 1 Cor. xv. 56. 



(2) Rom. iii. 22, 



REFLECTIONS. 



213 



title to sanctification and glorification, trust in him 
with all your heart, for sufficient supplies of sanc- 
tifying and comforting grace, to enable you to yield 
acceptable obedience to the law as a rule, and to 
press on toward perfection of obedience ; and by 
this obedience of faith, you will establish his law as 
a rule of duty. By well doing, you will put to 
silence the ignorance of such foolish men, as pre- 
sume to say, That the doctrine and faith of the 
gospel, are unfriendly to the interests of true mo- 
rality^ 1) Indeed, both the doctrine and the grace 
of faith, are evidently, yea, and designedly } injuri- 
ous to Heathen morality, as well as ^Pharisaical 
righteousness. But with regard to true morality, 
which forms a necessary part of godliness, or evan- 

(1) This reminds me of what Theodorus, long ago, replied to 
Philocles ; who was often hinting, that he preached doctrines 
which tended to licentiousness ; because he enlarged diligently 
and frequently, upon faith in Jesus Christ. H I preach salvation 
by Jesus Christ," said Theodorus j " and give me leave to ask, 
whether you know what salvation by Christ means V Philocles 
began to blush, and would have declined an answer. — " JSo," 
said Theodorus : " you must permit me to insist upon a reply. 
Because, if it be a right one, it will justify me and my conduct : 
if it be a wrong one, it will prove, that you blame you know not 
what ; and, that you have more reason to inform yourself, than 
to censure others." This disconcerted him still more. Upon 
which Theodorus proceeded. " Salvation by Jesus Christ means, 
not only a deliverance from the guilt, but also from the power of 
sin. ' He gave himself for us, that he might redeem us from all 
iniquity ; redeem us from our vain conversation,' as well as de- 
liver us from the wrath to come. Go now, Philocles, and tell 
the world that, by teaching these doctrines, I promote the cause 
of licentiousness. And you will be just as rational, just as can- 
did, just as true, as if you should affirm, that the firemen, by 
playing the engine, and pouring in water, burnt your house to 
the ground, and laid your furniture in ashes." 



214 the believer's privilege of being 

gelical holiness; instead of being, in the smallest 
degree, injurious to this, they directly tend to it, 
yea, and they are the necessary, the fundamental 
principles of it. Sooner might fire be without 
heat, and a solid body be without weight, than a 
true faith of the gospel, be without evangelical holi- 
ness. 



CHAPTER X. 

OF THE BELIEVER'S PRIVILEGE OF BEING DEAD 
TO THE LAW AS A COVENANT OF WORKS, WITH 
A HIGHLY IMPORTANT CON SEQUENCE OF IT. 

The apostle Paul, when speaking, in his epistle 
to the Romans of this important privilege, ex- 
presses himself thus : " Wherefore, my brethren, ye 
also are become dead to the law by the body of 
Christ." " But now we are delivered from the law, 
that being dead wherein we were held."(l) By the 
law, in these passages, our apostle evidently means, 
not so much the ceremonial, as the moral law, 
under the form of a covenant of works. For, it is 
the same law that says, " A man should not steal, 
and should not commit adultery , 5? (2) It is also the 
law which M says to them who are under it, what 
things soever it says ; that every mouth may be 
stopped, and all the world may become guilty be- 
fore God ;" the law, by which u is the knowledge of 
sin;" and which is not " made void through 
faith," but on the contrary, " is established.' : (3) It 



(1) Rom. vii. 4. G. 

(3) Rom. iii. 19, 20. 31. 



(2) Rom. ii. 21, 22, 



DEAD TO THE LAW AS A COVENANT. 215 



is the law likewise, which "entereth that the offence 
might abound ;(1) and of which, the Apostle 
speaks thus : " When we were in the flesh, the 
motions of sins, which were by the law, did work 
in our members, to biing forth fruit unto death." 
"I had not known sin but by the law : for I had 
not known lust, except the law had said, Thou 
shalt not covet." " I was alive without the law 
once ; but when the commandment came, sin re- 
vived, and I died." " The commandment which 
was ordained to life, I found to be unto death." 
" The law is holy, and the commandment holy, 
and just, and good." "Sin by (he commandment, 
became exceeding sinful." " We know that the 
law is spiritual." e f I consent unto the law that it 
is good." "I delight in the law of God, after the 
inward man." "With the mind, I myself serve 
the law of God."(2) The law in question, is that 
law 7 , the work of which, "the Gentiles show to be 
written in their hearts ;"(3) that law, by the trans- 
gression of which, " Jews and Gentiles are all 
under sin ;"(4) that law, against which " all have 
sinned, and come short of the glory of God; r (5) and 
that law, without which " there is no transgres- 
sion."^) It is also the law, to which, as their first 
husband, the believers in Rome, were, in their un- 
regenerate state, espoused, and by which, "they 
were held. "(7) But the most, if not all, of those be- 
lievers, were Gentiles ;(8) who were never held by 
the ceremonial law of the Jews, and therefore, 

(1) Rom. v. 20. (2) Rom. vii. 5. 7. 9, 10. 12, 13, 14. 16. 22. 25. 
(3) Rom. ii. 15. * (4) Rom. iii. 9. (5) Rom. iii. 23. 
(6) Rom. iv. 15. (7) Rom. vii. 4. 6. (8) Rom. i. 13. 
and xi. 13. 



216 the believer's privilege of being 

could not be said to have been delivered from it. 
In a word, it is that law, " the righteousness of 
which, was fulfilled in" those believers. (I) Now, 
in the most, if not in all of those passages, the 
things asserted by our Apostle, are peculiar to the 
moral law. This, then, is the law which he had 
in view, when he affirmed to those believers, That 
they were become dead to, or were delivered from, 
the law, and that the law in which they had been 
held, was dead to them. But least they should 
imagine, that it was the law of creation, and the 
law as a rule of life, to which they were dead ; he 
compared the law of which he was speaking, to the 
law of a husband, (2) which is a covenant or contract 
between him and his spouse, and which establishes 
her relation to him, as long as they both live. By 
this comparison, he plainly hinted to them, that it 
was the moral law, not as a rule of life, but as a 
covenant of works only to which they were dead. 
The believers at Rome, then, were dead to the law 
in its covenant form, or were delivered from it, and 
it was dead to them ; so that, it could no longer 
hold them, in subjection to its precept of perfect 
obedience as the condition of life, nor to its sen- 
tence of condemnation for sin. (3) 

As it was the privilege of the Christians in 
Rome ; so it is the privilege of all true Christians, 
in every place, and in every age, that they are dead 
to the law as a covenant of works, and that the law 
in that form,) is dead to them. They are dead to 
it, that is, they are delivered from the dominion, 
or obligation, of it in that form, and also from a 

(1) Rom. viii. 4. (2) Rom. vii. 2, 3. (3) Rom. vii. 6. 



DEAD TO THE LAW AS A COVENANT. 217 

prevailing desire to be under it. The righteous- 
ness of the second Adam, by which he fully an- 
swered, in their stead, all the requirements of it as 
a covenant, is graciously imputed to them ; and 
therefore, in that form, it has nothing more to de- 
mand from them. Its demands of perfect obedi- 
ence as the condition of eternal life, and of com- 
plete satisfaction for sin, have, by their Divine 
Surety, been fully answered for them. His surety 
righteousness, received by faith, and imputed by God 
to them, is their righteousness for " the justi- 
fication of life;" their complete answer to all the 
demands of the law, as a covenant of works. The 
consequence is, that though the law in that form, is 
not, with regard to them, abrogated ; yet it is ful- 
filled and satisfied : and, being fully satisfied by 
them in their Surety and Representative, it will 
not, it cannot, oblige them in their own persons, to 
answer the same demands a second time. The 
holy and just law of God, will never exact from 
them, a double payment of the same debt. Thus 
true believers are, in their justification, " delivered" 
from the dominion and obligation of the law, as 
it is a covenant of works. And, as they are deli- 
vered from it, or dead to it, in that form ; so it is 
dead to them. For, the Apostle not only compares 
it to a dead husband, to whom the surviving 
spouse is, by the law of marriage, no longer bound ; 
but he says plainly, " That being dead, in which 
ye were held."(l) The law as a covenant is dead (o 
believers, inasmuch as it will not, and cannot, ex- 
ercise any commanding or condemning power over 



(1) Rom. vii. 2. 6. 
19 



218 the believer's privilege of being 



them. It can neither justify them for their per- 
sonal obedience, nor condemn them for their dis- 
obedience. (1) "True believers/' as our excellent 
Confession of Faith expresses it, (2) are "not under 
the law as a covenant of works, to be thereb}^ justi- 
fied or condemned." On the ground of Christ's 
fulfilling of it, in their stead, they are delivered from 
all its demands, of personal and perfect obedience, 
and of punishment for sin, in order to justification 
before God. 

In order to explain the meaning of what has now 
been said, as w T ell as to pave the way for what is 
afterwards to be advanced, on this fundamental and 
important subject ; it will be proper to remark, 
That, since Christ the second Adam performed per- 
fectly all that, according to the covenant of works, 
was to have been done by man himself, to entitle 
him to life, and that, seeing all that he did and 
suffered, is imputed to sinners who believe, belie- 
vers therefore are justified in the sight of God. — 
They are in the very same state, with respect to 
righteousness entitling them to life, in which they 
should have been, had the first Adam fulfilled for 
himself and his posterity, the condition of life in the 
covenant of works. Accordingly we read that, 
" the just by faith," are entitled to the same life, 
to which, man, by his fulfilment of that condition, 
would have been entitled. (3) If Adam had conti- 
nued to yield perfect obedience, until the time ap- 
pointed for his trial had elapsed, he as the represent- 
ative of his descendants, would have entered upon 

(1) Rom. viii. 1. 3. (2) Confess. Chap. xix. art. 6, 
(3) Hab. ii. 4. Rom. x. 5. 



3DEAD TO THE LAW AS A COVENANT. 219 

a state of confirmation in holiness and happiness, 
or in the begun possession of eternal life; and the 
covenant of works, as a contract fulfilled on his part, 
would henceforth have continued to be an everlast- 
ing security to him, for his own and his posteri- 
ty's enjoyment of the eternal life promised him for 
himself and them. But, in this state of confirma- 
tion, the law as a covenant, could not have conti- 
nued to be the rule of his obedience ; because to 
subject him still to the law in its federal form, as 
the rule of his duty, would have been, to reduce 
him again to a state of trial, and to require 
him to work over again, for that life to which he 
was already entitled, by his having performed the 
condition of the covenant. At the same time, as 
man could, in no state whatever, be released from 
his obligation to obey his Creator, he must have 
had a rule of obedience, And, as the law as a co- 
venant could not, for the reason now mentioned, 
have been a rule to him ; it follows that, in hi3 
state of confirmation, the law of nature, divested of 
its covenant form, or of its promise of life and 
threatening of death, would have been the immu- 
table rule of his obedience, both in time and in eter- 
nity. As the first Adam, then, upon his having 
fulfilled the condition of the covenant of works, for 
himself and his posterity, would have been released 
from the obligation of the law in that form ; so 
they, to whom, the righteousness of the second 
Adam, is imputed for the justification of life, are 
delivered from the law in its federal form, and, at 
the same time, they continue under it as the law of 
Christ, and as divested of that form. 

The Lord Jesus, as the Representative and 



^20 THE BELIEVEK/S PRIVILEGE OP BEING 

Surety of elect sinners^ condescended to subject 
himself, in their stead, to the moral law as a cove- 
nant of works, in order to redeem them from it in 
its covenant form* The apostle Paul informs us 
that, " God sent forth his Son, made of a woman, 
made under the law, to redeem them that were un- 
der the law. ? '(l) From this passage it is plain, that 
Christ was made under the law, in that form in 
which, they whom he came to redeem, were under it, 
Now, as they were under it as a covenant of works, 
it was requisite, that he also should be made under 
it as a covenant of works ; in order to answer for 
them, all its demands in that form, and so to redeem 
them from the bondage of it. Were any man to 
suppose or affirm, that Christ was made under the 
law, not as a covenant, but merely as a rule ; ac- 
cording to such a supposition the meaning of the 
passage cited above, would be this : — u God sent 
forth his Bon, made under the law as a rule, to re- 
deem them who were under the law as a rule, from 
the authority and obligation of it, and consequently 
from all obedience to it." — Now would not this be 
the very soul of Antinomianism fl Would it not be, 
to make the holy One of God, the minister of sin ? 
Far be it from us, to suppose it possible for the holy, 
the inspired Apostle to teach such doctrine as that ! 
— As it is chiefly the moral law, of which our 
Apostle is there speaking, his meaning then must 
be ; — That the Son of God became subject to that 
law, not, as a rule of life to believers, but only, as a 
covenant of works, in order to redeem sinners from 
it in its covenant form. 



(1) Gal. i*. 4, 5. 



DEAD TO THE LAW AS A COVENANT. 221 

By the covenant of works, a twofold connection 
is established between sin and eternal death ; one, 
between a state of sin, and eternal death, and ano- 
ther, between thoughts, tvords, and acts of sin, and 
eternal death. The former is indissoluble, and 
cannot but remain firm. A sinner cannot be in a 
state of unbelief and sin without being", at the 
same time, under the dominion of spiritual death, 
and bound over by the curse of the violated law, 
to death eternal. Accordingly, such threatenings 
as these, "He that believeth not the Son, shall 
not see life; but the wrath of God abideth on 
him. and "if ye live after the flesh, ye shall 
die f(2) do bind over, all unbelieving and impeni- 
tent sinners, continuing in their state of sin under 
the law as a covenant, to eternal death. The 
latter is dissolvable, and to all true believers, is 
actually dissolved. In the satisfaction given by 
Christ, and imputed to believers, the penalty of 
eternal death with regard to them, is already satis- 
fied ; and therefore the execution of it, can never 
be renewed on them. Their debt of satisfaction 
for sin, being already discharged, cannot be charged 
a second time.(3) The covenant form of the law, 
or " the law of sin and death," is so dissolved to 
believers ; that it can no longer, promise eternal 
life to them, for their personal obedience, nor 
threaten them with eternal death, for their disobe- 
dience. And indeed, how can it either threaten 
eternal death, or promise eternal life, to believers ; 
who, in their justification, on the ground of the 
infinitely perfect righteousness of Jesus Christ, im- 

(!) John iii. 36. (2) Rom. viii. 13. (3) John v. 24* 
19* 



222 THE believer's privilege of being 



puted to them, have already escaped eternal death, 
and have already, not only a complete title to life 
eternal, but a begun possession of it?(l ) In the Ora- 
cles of truth, we are informed that saints on earth 
are, upon their vital union with the second Adam, 
as really possessed of eternal life, as the saints in 
heaven are; and that, sinners who have no such 
union with him, are as really under the begun exe- 
cution of the sentence of eternal death, as the 
damned in hell are, though in a far lower degree.(2) 
Believers are dead to the law as a covenant, 
relatively, and really. — They are dead to it rela- 
tively, or with respect to their state before the Lord. 
This is the happy, the inestimable, privilege of all 
who are instated in the covenant of grace, and 
justified before God. As the relation between 
husband and spouse, is dissolved by death ;(3) so, 
the relation between the law as a covenant and be- 
lievers, is, in the moment of their justification, dis- 
solved.^) The moment they become alive in the 
eye of the law, they becoipe dead to the law. 
And as their justification is at once perfect, so is 
their deliverance from the law as a covenant. As 
the former admits of no higher and lower degrees, 
so neither does the latter. It is the peculiar pri- 
vilege of them, who are in a state of union with 
Christ, and of justification in him, to be wholly 
delivered from the covenant of works. They "are 
not under the law, but under grace ;"(5) not under 
the law or covenant of works, but under the cove- 
nant of grace. — Believers are also dead to the law 

(1) John iii. 16. Acts xiii. 39. Roin. vi. 14. 

(2) John v. 24. and iii. 36. (3) Rom. vii. 2. 
{4) Rom. viu 4. (5) Rom. vi. 14. 



DEAD TO THE LAW AS A COVENANT. 223 

as a covenant, really, or in respect of their inclina- 
tion and practice. Though a legal temper remains 
in them, yet the dominion of it is taken away: and 
therefore, they no longer desire to be under the 
law as a covenant ; or to go about as formerly, u to 
establish their own righteousness/' in the affair of 
justification ; but they rely only on the righteous- 
ness of God their Saviour, for ail their title to life 
eternal. At the same time, seeing that some de- 
gree of a legal spirit, or of an inclination of heart, 
to the way of the covenant of works, still remains 
in them, and often prevails against them ; they 
sometimes find it extremely difficult for them, to 
resist that inclination to rely on their own attain- 
ments and performances, for some part of their 
title, to the favour and enjoyment of God. If ? at 
any season, they be uncommonly frequent and live- 
ly, in their exercise of graces and performance of 
duties, they then especially, find it inexpressibly 
difficult to refrain from flattering themselves, that 
such exercises and duties entitle them, in some de- 
gree, either to the Saviour himself, or to the joy of 
his salvation. Indeed, they find nothing in their spiri- 
tual exercise more difficult, than so to mortify their 
legal temper, as to die to all hope from the law as a 
covenant. This death to the law, then, admits of de- 
grees in believers, and it will not be perfect in any of 
them, so long as sin remains in them. They cannot; 
in their practice, become perfectly dead to the law, 
till they be perfectly dead to sin. Their relative 
death to the law of works, is perfect ; but their 
real death to it, is imperfect. The former, is the 
dissolution of a relation : the latter is the gradual 



224 



THE BELIEVER'S PRIVILEGE, &C, 



extinction of a disposition. The one refers to their 
justification : the other, to their sanctification. 

There are two errors, respecting the deliverance 
of believers from the law, which are equally con- 
trary to the Oracles of truth. The one, is that of 
the Legalist, who maintains that, believers are still 
under the moral law as a covenant of works : the 
other, is that of the Antinomian, who affirms that, 
believers are not under it even as a rule of life. These 
errors are as contrary to the Scriptures of truth, as 
they are to each other ; and they are equally sub- 
versive of that evangelical holiness, which is a 
principal part of eternal life, and which is so requi- 
site, that without it, no man shall see the Lord.(l) 
The plain doctrine of Scripture, is this : That 
while true believers are dead to ? or delivered from, 
the law, as a law or covenant of works, they are 
under it, and account it their high privilege, to be 
under the infinite obligation of it, as a rule of life. 
Indeed, to be freed from the law in its federal 
form, is nothing more than, to be delivered from 
the covenant of works, and from an inclination to 
cleave to that covenant ; and our affirming, accord- 
ing to the Scriptures, That believers are delivered 
from the law as a covenant of works, necessarily 
implies that, they are under the law, in some other 
respect. Accordingly, the apostle Paul informs us> 
that, they " are not without law to God, but un- 
der the law to Christ f(2) that is, they are under the 
law of the ten commandments, as the law of Christ, 
or as the law in the hand of Christ the Mediator, 



(1) Heb. xii. 14. 



(2) 1 Cor.ix. 2L 



THAT IN THE LAW AS A COVENANT, &C. 225 

No man can live to God, in point of sanctification, 
till after he become dead to the law as a covenant, 
in justification : neither can he otherwise live to 
God, than by holy conformity of heart and of life, 
to the law as a rule of duty.(l) The death of legal 
hope in him, is necessary to a life of evangelical 
obedience. 

Having premised these observations, in order to 
prevent mistakes, and to enable the candid reader 
to understand with more ease, that which is to fol- 
low ; I shall now take a more particular view of the 
important subject, and consider, first, What it is in 
the law as a covenant of works, to which, believers 
are dead ; secondly, What is included in their 
being dead to the law under that, form ; in the third 
place, The means of their having become dead to 
the law as a covenant ; fourthly, The consequence 
of it ; and lastly, The necessity. 

Sect. I. What it is in the law as a covenant of 
works, to which believers are dead. 

It is true believers and they only, who are be- 
come dead to the law, as a covenant. All unbe- 
lievers are alive to it ; they are under the dominion 
of it ; and indeed they so cleave to it as to desire to 
be under its dominion. They resolutely persist in 
relying on their own obedience to that law, for a 
title to justification and eternal life. On the con- 
trary, all true believers, having been convinced of 
their utter inability, both to yield perfect obedience 
to the precept, as the condition of life, and to suffer 
the dreadful penalty of it, so as to give full satisfac- 



(1) Gal. ii. 19. 



226 THAT IN THE LAW AS A COVENANT, 




tion to Divine justice, for their innumerable trans- 
gressions, receive the perfect righteousness of Jesus 
Christ, which not only satisfies, but magnifies the 
law ; and so, they " become dead to the law by the 
body of Christ." Upon their union with the se- 
cond Adam, and communion with Him in his 
righteousness, they are delivered, as has been ob- 
served above, both from the obligation of the law 
in its federal form, and from a reigning inclination 
of heart, to be under it in that form. Being al- 
ready justified, and in their justification, wholly 
delivered from condemnation, (1) they are no longer 
" under the law as a covenant of works, to be thereby 
justified or condemned." They are set free from 
the dominion or power of it. There are four sorts 
of power belonging to the law as a covenant, from 
which, believers are delivered ; namely, The com- 
manding power, \hz promising ox: justifying pow- 
er, the condemning power, and the irritating 
power of it. 

1. Believers are, in the act of justification, set 
free from the commanding power of the law as a 
covenant of works. This will be evident, if we 
consider that, in case of transgression, the com- 
manding and condemning power of the law as a 
covenant, are inseparable. By the condemning 
sentence of the law of that covenant, every trans- 
gressor of its commands, is bound over to eternal 
death. " Cursed is every one that continueth not 
in all things which are written in the book of the 
law to do them."(2) " Now we know that, what 
things soever the law saith, it saith to them who are 
under thelaw ;"(3) as if the Apostle had said, "What 



(1) Rom. viii. L (2) Gal. iii. 10. 



(3) Rom. iii. 19. 



TO WHICH "R RLTKVERS ARE DEAD. 227 



things soever thelaw saith, especially in its condemn- 
ing sentence, it saith to them who are under the 
commanding power of it. If believers, then, be 
still under the commanding power of the law as a 
broken covenant of works, they must also be still 
under its condemning power, and so be, every mo- 
ment, bound over to eternal death ; since, every 
moment, they come short of perfect obedience to its 
commands. But, they are not under the condemn- 
ing power of the law as a covenant of works :(1) 
and therefore, they are not under the commanding 
power of the law in its covenant form. Our Apostle 
does not say to the believers in Rome, u Ye are 
become dead to the curse of the law merely but, 
— " Ye are become dead to the law : ,? " Ye are de- 
livered from the law" (2) from the law itself, from 
that which is most essential to the law in its federal 
form. In another place, he addresses them thus : 
u Ye are not under the law, but under grace. "(3) 
Neither does he say here, " Ye are not under the 
condemning sentence or curse of the law ;? but, — 
" Ye are not under the law?' The style of the 
Apostle on this topic, is remarkable. Of Christ he 
says, \\ He ivas made under the law. ''(4) To be- 
lievers in union with Christ, he says, " Ye are 
not under the law." This plainly evinces that, they 
are not under it as a covenant, in the sense in 
which He was under it. But he was under its 
commanding power as a covenant, as well as under 
its condemning power : considered as the Surety 



(1) Gal. iii. 13. Rom. viii. 1. (2) Rom. ?ii. 4. 6. 
(3) Rom. vi. 14. (4) Gal. iv. 4. 



22S THAT IN THE LAW AS A COVENANT, 

of elect sinners, he was as much bound, to perform 
perfect obedience to its precept, as to suffer the full 
execution of its penalty. (1) Therefore, believers are 
not under the commanding power of it as a cove- 
nant of works. Justified, on the ground of that 
consummate righteousness, which Christ in their 
stead fulfilled, in answer to its demands of perfect 
obedience and full satisfaction for sin, they are de- 
livered, as much from the commanding, as from 
the condemning, power of it. He discharged their 
debt of perfect obedience to the precept, for eternal 
life, as fulty, as he did, their debt of infinite satis- 
faction to the penalty, of the law of works. 

The precept, requiring perfect obedience as the 
condition of life, is the principal part of the law or 
covenant of works. " Do this and thou shalt live."' 
" If thou wilt enter into life, keep the command- 
ments." It is to this precept, requiring perfect and 
personal obedience as the condition of life, and re- 
quiring it, on pain of eternal death for the small- 
est failure, that believers are dead. The reader, I 
hope, will not mistake me :. I do not say, that be- 
lievers are delivered from the precepts of the law 
simply ; but only that they are set free from them 
in their federal form. The precept to perform 
perfect obedience simply, is not the command of 
the covenant of works. Man was bound to perfect 
obedience, previous to the covenant of works, and 
would have been obliged to perform it, though such 
a covenant had never been made with him : for it is 
essential to the Divine law, to be a rule of human 



(1) Matth. iii. 15. Heb. x. 9. 



TO WHICH BELIEVERS ARE BEAD. 229 



obedience ; but not, to be a covenant of works.(l) 
But the command to perform perfect obedience as 
the condition of life, is the form of that covenant. 
Now it is from the command only in this form, that 
believers are set free. And the ground of their 
deliverance, from the precept of the law in its fe- 
deral form, or from the rigorous demand of per- 
fect obedience as the condition of life, is the perfect 
obedie?ice of their Divine Surety to it, in their stead. 
This is the proper condition of life to all his spiri- 
tual seed. " By the righteousness of One, the free 
gift came upon all men unto justification of life." 
" By the obedience of One, shall many be made 
righteous."(2) The obligation to Do, or to obey 
the law, is eternally binding on all believers ; but, 
from the obligation to Do and live, to do, in 
order to procure a title to eternal life, they are de- 
livered. They are under immutable and eternal 
obligations, to yield perfect obedience to the law of 
the ten commandments, as a rule of life ; but they 

(1) The reader is here requested to observe, That although the 
law and its commands, as a covenant and a rule, are formally 
different, yet they are materially the same. Though the true 
believer, therefore, is, in his justification, delivered from them in 
their federal form or under the form of a covenant of works; yet he 
still is, and cannot but be, under the whole original authority 
and obligation of them, as his rule of duty. He continues to be 
firmly bound, as will afterwards be explained, by the precepts of 
the law as a rule of life to personal and perfect obedience, not only 
in time but even to all eternity. His obligation to perfect and 
perpetual obedience, instead of being in the smallest degree relax- 
ed, by his having been delivered from them in their federal form, 
is thereby increased and confirmed. 

(2) Rora. v. 18, 19. 

20 




230 THAT IN THE LAW AS A COVENANT, 

are delivered from the obligation, and in a great 
measure from the desire, to yield, in their own 
persons, perfect obedience to it as a covenant of life. 
Eternal life is, by the perfect obedience of their 
adorable Surety, already merited for them; and 
therefore, though they are under every obligation 
to obey from life, they are under no obligation to 
obey for life.(l) Kay, to attempt obedience, in-order 
to procure a title to eternal life, especially after 
they have been already, by the consummate righ- 
teousness of Jesus Christ imputed to them, perfectly 
entitled to it, would, instead of being their duty, 
be their aggravated sin. (2) 

2. Believers are also set free from the promising, 
or justifying, power of the law as a covenant of 
works. The promise of the covenant of works, is, 
a promise of eternal life, on condition of personal 
and perfect obedience to the law in its covenant 
form. Now, since believers are released from their 
obligation to yield perfect obedience for life, as re- 
quired in that covenant, they are no more to expect 
eternal life, as promised in it. They hold all their 
title to life eternal, in the second Adam their 
blessed Surety. In Him, they have that perfect 
righteousness, to which, eternal life is promised ; 
and which is the only foundation of their sure title 
to it. Their own sincere obedience is not the legal 
ground of their title to life ; and therefore it has 

(1) The famous Dr. Owen was not afraid to say, " That the 
whole power and sanction of the first covenant, was conferred 
upon Christ, and in him, fulfilled and ended." 

(2) Gal. v. 4. 



TO WHICH BELIEVERS ARE DEAD. 231 



not the legal promise of life. Their evangelical 
obedience, as it is an evidence of their union with 
the last Adam, and communion with him in his 
righteousness, has, indeed, a promise of the cove- 
nant of grace, connecting eternal life with it.(l) 
But, of the promise of eternal life in the covenant 
of works, which makes a man's own obedience, the 
ground of his right to justification and eternal life, 
the law to believers, is wholly divested. The law 
as a covenant, makes no promise of life, but to the 
man, who performs personal and perfect obedience. 
But to believers, this rigour of the law in that form, 
is relaxed : a responsible Surety is admitted, and 
allowed to take their place in law ; to whose per- 
fect and meritorious righteousness imputed to them, 
eternal life is promised. Believing then in the 
Lord Jesus, they have eternal life, not according 
to the promise of the first covenant, but according 
to that of the second. (2) 

3. Believers are, in their justification, delivered 
likewise, from the condemning power of the law as 
a covenant. The law in its federal form, condemns 
every sinner who is under it, to death in all its 
dreadful extent. Death spiritual, temporal, and 
eternal, is the awful penalty of the law in that form. 
11 In the day that thou eatest thereof, thou shalt 
surely die."(3) "The wages of sin is death."(4) But 
as the law is so divested of its promise of life to be- 
lievers, that it cannot justify them for their obedi- 
ence ; so, it is denuded of its threatening of death 
to them, and it cannot condemn them for their 



(1) Rom. ii. 7. 1 Tim. iv. 8. 
(3) Gen. fc 17. 



(2) Tit. i. 2. Rom. v. 21. 
(4) Rom. vi. 23. 



232 THAT IN THE LAW AS A COVENANT, 



-disobedience. In consequence of communion with 
Christ in his righteousness, by which, the law's de- 
mand of infinite satisfaction for sin, is completely 
answered, they are dead to it as a covenant of 
works, and it is dead to them. It has no more 
power, to frow r n upon them or condemn them, than a 
dead husband has,, to frown on his deceased spouse. 
Hence are these cheering passages of Scripture \ 
u Christ hath redeemed us from the curse of the 
law, being made a curse for us."(l) " He that 
heareth my word, and belie vet h on him that sent 
me, hath everlasting life, and shall not come into 
condemnation^) " There is, therefore, now no 
condemnation to them which are in Christ Jesus, 
who walk not after the flesh r but after the Spirit. J1 (3) 
When a man is justified in the sight of God, all 
bis sins r past, present, and ■ future,, are together and 
at once pardoned.. The guilt of eternal wrath, for 
his past, and present iniquities, is actually and for- 
mally removed. The obligation under which he 
was lying, to suffer eternal punishment, for those 
transgressions,, is completely dissolved. And the 
guilt of eternal wrath for sins to come, is, in the 
act of his justification, effectually prevented from 
recurring upon him, For, although this pardon 
of sins yet to come, is not a formal remission of 
these sins, but merely a not imputing of them ; yet, 
it effectually secures the believer, from ever coming 
into, or falling under, condemnation.(4) This dis- 
tinction, between the formal remission of sins past, 
and present, and the not imputing of sins to come f 



(1) Gal in. 13. 
(3) Rom. !. 



(2) John v. 24. 
(4) John v. 24. 



TO WHICH BELIEVERS ARE DEAD 23S 



is clearly marked in the Oracles of truth. (1) Thus ? 
in their justification, true believers are fully, and 
forever, set free from the condemning sentence or 
curse of the law, as a broken covenant.(2) For, as 
in legal estimation, they sinned, and fell under the 
condemning sentence of the law as a covenant, in 
the first Adam ; so, they endured the execution of 
that sentence, and thereby satisfied Divine justice, 
in the second Adam. (3) 

4. Lastly, Believers are, in consequence of their 
justification, set free from the irritating power of 
the law as a covenant. While the commanding? 
promising, and condemning power of the law in its 
federal form, are essential to it in that form, the 
irritating power of it, is only accidental. It is occa- 
sional or accidental merely,, that motions of sin are 
by the law. When a man^ under the covenant of 
works and the dominion of sin, obtains a transient 
view of the purity, spirituality, and strictness of the 
law, and at the same time, of his innumerable and 
aggravated transgressions of it, with the tremen- 
dous wrath to which they have exposed him : this 
not only fills his mind with disquieting dread of 
hell, but inflames the corruptions of his heart, and 
makes them rage vehemently against the holy law. 
The evil passions of his depraved nature, irritated 
by the purity of the precepts, and the severity of 
the curses, of the law as a covenant, urge him the 
more violently, to the commission of that which it 
prohibits. The law, strictly forbidding all motions 
of sin in his heart, and that, without affording him, 

(!) Psal. xxxil 1, 2. Rom. iv. 7, & 

(2) Confess. Chap. xx. sect. 1. (a) Gal. ii. 20. Eph. ii. 6. 
20* 



234 THAT IN THE LAW AS A COVENANT, &C. 

the smallest degree of strength to resist them, irri- 
tates, provokes, and so renders them the more 
fierce and intractable. Accordingly, the apostle 
Paul says of himself and of the believers in Rome, 
in their unregenerate state, u When we were in 
the flesh, the motions of sins, which were by the 
law, did work in our members to bring forth fruit 
unto death/'(l) And of himself in particular he 
says, " Sin, taking occasion by the commandment, 
wrought in me all manner of concupiscence/'(2) 
This is not to be imputed a§ a fault to the holy law, 
but is wholly to be charged to the reigning depra- 
vity of the sinner's nature. For, although the law 
never gives the sinner any just occasion of com- 
mitting sin ; yet, the inveterate corruption of his 
nature, takes occasion from the'holy strictness of 
its precepts, and the awful severity of its threaten- 
ings, to rise in violent opposition to it, and to 
work in him, all manner of sinful desire to that 
which is forbidden in it, and because it is forbidden. 
Like a mighty torrent, which rises, rages, and 
overflows, the more that means are employed to 
stop its current : the reigning depravity of the 
hearty rising in rebellion against the holy com- 
mandment, bursts forth with the greater impetu- 
osity, and irresistibly employs all the faculties of 
the soul, and all the members of the body, " as in- 
struments of unrighteousness unto sin. "(3) Now, 
believers are graciously delivered, from this irrita- 
ting power of the law as a broken covenant. Trust- 
ing in the Lord Jesus for complete salvation, re- 
lying on his meritorious righteousness for all their 



(1) Ram. VS. 5. 



(2) Rom. vii. 8. (3) Rom. vi. 13 



WHAT THE BELIEVER/S, &C. 



235 



title to life eternal, constrained by his redeeming* 
love, and enabled by his sanctifying Spirit, to mor- 
tify their depravity, and to perform spiritual obe= 
dience ; they " delight in the law" as a rule of 
duty, and " serve God in newness of Spirit."(l) 

Thus it is plain that, true believers are dead to 
the commanding, the promising, the condemning, 
and the irritating, power of the law as a covenant 
of works. 

Sect. II. What the believer's being dead to the 
law as a covenant, includes. 

It is the inestimable privilege, as well as the in - 
dispensable duty, of all who have believed through 
grace, to be " dead to the law" as a covenant of 
works. To be dead to it relatively r , or with re- 
spect to their state, is their exalted privilege ; and 
to become dead to it really in the disposition of 
their minds, is their bounden duty. The latter, is 
both a consequence and an evidence of the former. 
Now to be dead to the law in its federal form, com- 
prises especially the following particulars ; 

1. Their despairing of salvation by the works 
of the law. In death there is no hope ; but "to him 
who is joined to all the living, there is hope."(2) 
They who are alive to the law as a covenant, have 
hope from the law, and from their own works of 

(1) Rom. vii. 6.— It is not here insinnated 3 that believers are, 
in this world, 'perfectly set free from the irritating power of the 
law. As, in their practice, they are only dying to it as a cove- 
nant j so, in proportion to the degree of the legal temper that re- 
mains in them, they may, on many occasions, be exposed to its 
irritating power. 

(2) Eccles. ix. 4. 



236 WHAT THE BELIEVER^ BEING DEAD* 

obedience to the law. They presume to hope, that 
God will justify and save them, because they intend 
well, and do well ; because they are just in their 
dealings, and diligent in their duties ; or, because 
they wrong no man, and endeavour to perform as 
many good works, as, consistently with human in- 
firmity, they can. Thus, they "go about to esta- 
blish their own righteousness," as the foundation 
of their hope ; and " touching the righteousness 
which is in the law," they fancy that " they are 
blameless,"(l) And though they say 7 that without 
Christ, they cannot be saved ; yet their hope of 
salvation, is founded on their own obedience to the 
law. On the contrary, they who are justified by 
the faith of Christ, and are dead to the law, have no 
expectation from the law ; no hope of justification 
or title to life, by the works of the law. They see 
plainly, that no righteousness can secure them from 
eternal death, and entitle them to eternal life, but 
one which is in all respects perfect. 

2. Believers being dead to the law 7 , includes an 
entire dissolution of the relation, between them, 
and the law as a covenant. In death, the relations 
between husband and wife, master and servant, are 
dissolved. " The servant is free from his master."(2) 
In like manner, when they who are justified by faith 
are dead to the law, the former relation between 
them and it, is dissolved. So long as they were 
alive to the law as a covenant, that relation stood 
firm ; they were u debtors to do the whole law :"(3) 
they were bound to give infinite satisfaction for 
their sins, and to yield perfect and perpetual obe- 



(1) Philip, iii. 6. (2) Job iii. 19. (3) Gal. v. 3. 



TO THE LAW AS A COVENANT, INCLUDES. 237 

dience as the condition of life. But now that they 
have, in the hand of faith, presented to the law the 
perfect and infinitely meritorious, righteousness of 
their Divine Surety, which answers fully all its 
demands upon them ; they are honourably, as well 
as legally, acquitted from their obligation, to suffer 
for satisfaction to Divine justice, and to yield per- 
fect obedience for a right to eternal life. They 
are, indeed, obliged still to obey the holy law of 
God ; but not to obey it as a covenant of works, 
not to obey it, in order to procure a title to justifi- 
cation and eternal life. They are now divorced 
from the law as a covenant, their first husband, 
and "are married to another, even to him who is 
raised from the dead." They are dead to the law 
in that form, and the law is dead to them ; so that 
their relation to it as a covenant, is entirely dis- 
solved. The redeemed of the Lord, therefore, 
should no more expect eternal life for their own 
works, than a widow should hope for favours and 
comforts, from a dead husband. They are no more 
exposed to the curses of the broken law, than a wi- 
dow is, to the threats of a husband who is lying ia 
the grave. For, inasmuch as deliverance from a 
covenant, is the dissolution of a relation which does 
not admit of degrees ; they, in respect of their state 
before the Lord, are perfectly or wholly, set free 
from the covenant of works. 

3. The death of believers to the law, comprises 
also their deliverance f rom anxious concern or 
care, about the works of the laiv in the affair of jus- 
tification. " There is no work," says Solomon, " nor 
device> nor knowledge, nor wisdom, in the grave 



238 WHAT THE BELEIVER J S BEING DEAD 

whither thou goest."(l) In death, there is no con- 
cern, nor solicitude, about performing any work. 
A dead body in the grave, is nowise careful to do 
any of the works, in which it was employed when 
alive. So they, who are dead to the law as a cove- 
nant of works, though they are careful to maintain 
good works, yet, have no care about the works of 
the law, in the affair of justification. They work, 
but they do not, as formerly, work for life. While 
they were alive to the law, all their concern was, 
" to establish their own righteousness," and to 
rely on it for the justification of life ; but now that 
they are dead to the law, they no longer, have any 
allowed solicitude of that kind. 

4. Lastly, In their becoming dead to the law as 
a covenant, believers enter into rest. When a man 
dies, " he rests from his labours." There is no 
labour, no wearisome toil, in the grave. 41 There 
the weary are at rest."(2) They who are alive to 
the law, " are wearied in the greatness of their 
way."(3) The law as a covenant, appoints them a 
wearisome task. It requires from them, perfect 
and continual obedience as the condition of life, 
and that, without affording them, the smallest 
degree of strength to perform it ; and it loads them 
with direful and overwhelming curses, if the task be 
not performed. The consequence is r that, in going 
about to establish their own righteousness, they 
"are weary and heavy laden." But when a sin- 
ner, in compliance with the call of the gospel^ 
comes wearied and heavy laden as he is, to the 



(1) Eccles. ix. 10. (2) Job iii. 17. (3) Isa. lvii. 10. 



TO THE LAW AS A COVENANT, INCLUDES. 239 



Lord Jesus, He gives him rest.(l) Having thus 
" become dead to the law by the body of Christ," 
the weary is at rest. He attains rest to his con- 
science, in the righteousness of Christ: "For He 
is the end of the law for righteousness, to every one 
that believeth."(2) He also obtains rest to his affec- 
tions, in the fulness of Christ, and in God as his 
God and portion. In proportion as his legal spirit 
is mortified, he rests from his legal and slavish 
fear of that wrath, which is threatened in the law. 
He is at rest also from those legal cares and sor- 
rows, which attended his self-righteous and labori- 
ous efforts. He rests from his legal desires and de- 
lights. Formerly, he desired to be under the law 
as a covenant ; and " he sought righteousness as it 
were by the works of the law." He delighted too 
in his own righteousness, and in the hope of justifi- 
cation on the ground of it. But now, that he is 
become dead to the law, he ceases from these de- 
sires and delights. He no more delights in him- 
self, nor in his legal performances ; for he now sees 
that, all such "righteousnesses are as filthy rags."(3) 
Nay, though, instead of being so polluted and so de- 
fective, as they are, they were even perfect ; yet, he 
now takes no pleasure in justification by the works 
of the law as a covenanted) On the contrary, be- 
holding the incomparable excellence, of the way of 
justification and salvation in the covenant of grace, he 
desires above all things " to be found in Christ Jesus, 
not having his own righteousness which is of the 
law, but that which is through the faith of Christ f 



(1) Matth. xi.28. 
(3) Isa. lxiv. 6. 



(2) Rom. x. 4. 
(4) Job ix. 15. 21. 



240 THE MEANS OF BECOMING 



that he li may know Him. and the power of his 
resurrection, and the fellowship of his suflferings."(l) 

Sect. IIL Of the means of becoming dead to 
the law as a covenant of icorks. 
The apostle Paul, in his epistle to the Galatians, 
Chapter ii. 19. says of himself, " T through the law 
am dead to the law.' 5 The means, then, of becom- 
ing dead to the law as a covenant, is the law itself. 
This, at first view, may seem a very strange, and 
unlikely, means of attaining such a purpose : but ; 
upon due attention to the subject, it will be found 
that, no means are, in the hand of the Holy Spirit, 
so well adapted to divorce a sinner from the law in 
its federal form, as the law itself. The law indeed 
is not the cause, but it is the occasion, of a man's 
becoming dead to it as a covenant : for it accuses, 
condemns, and terrifies, the awakened sinner ; and 
so, it urges him to flee speedily for refuge to Jesus 
Christ, who is the real cause of one's becoming 
dead to the law. " The law was our school-mas- 
ter," says the Apostle, " to bring us unto Christ, that 
we might be justified by faith.'"(2) To bring a 
sinner to Christ, is no proper effect of the law, but 
yet it is occasioned by the law ; inasmuch as the 
law forces him away from itself, and leaves him no 
ground of hope, that he shall ever be justified by 
his own obedience to it. The law, by the strict- 
ness of its precepts, and the severity and terror of 
its threatenings, is an occasion to him, of seeking 
righteousness and eternal life, where they are to be 
found. To be dead then to the law, through the 



(1) Philip, iii. 9, 10. 



(2) Gal. iii. 24. 



DEAD TO THE LAW AS A COVENANT. 241 

law, is, by means of the strictness and rigour of 
the law, or, of a work of legal conviction and hu- 
miliation, to be driven to Christ for justification by 
faith, " without the works of the law." 

When the Holy Spirit, sets the law home to the 
conscience of a sinner, the following effects of the 
work of the law, are means of his becoming dead 
to it as a covenant of works : 

1. Through the law as a covenant, an awakened 
sinner attains discoveries of the infinite holiness, 
justice, and majesty of the Lord. Since the law 
is not only a declaration of the will of God, but a 
transcript of his moral image; no sooner is the 
understanding of a sinner enlightened, than in the 
glass of the law, and by the light of the Spirit, he 
begins to discern the spotless holiness of God. He 
perceives, in God's forbidding the smallest degree of 
sin, and requiring the highest degree of every duty, 
and that on pain of the most tremendous punish- 
ment, that he hateth sin and loveth holiness in an 
infinite degree ; and therefore, that his nature and 
will, are infinitely and immutably holy. In the 
glass of the law, the sinner discerns also, the in- 
flexible justice of the Divine nature. He sees that, 
in requiring perfect conformity of heart and life, to 
his righteous law, the Lord requires nothing but 
what every rational creature owes him ; and that, 
in threatening death in all its dreadful extent and 
duration, for the very smallest sin, he threatens no- 
thing but what is justly due to the sinner. Per- 
ceiving that. God requires nothing but what is 
just and reasonable, and that, he prohibits nothing 
but what is unjust and unreasonable, the sinner now 
sees that, the strictest equity is displayed in all the 
21 



242 



THE MEANS OF BECOMING 



precepts of the law. Discerning, at the same time, 
that every sin, committed against the infinite Ma- 
jesty of heaven, justly deserves infinite punish- 
ment, he sees that, the highest justice appears also 
in the penalty of the law. Through the law, he 
discerns likewise, the glorious majesty of the Lord. 
The law of the King eternal, immortal, and invisi- 
ble, is a royal law. The greatness and dignity of 
it deserve, that it should be honoured with perfect 
and perpetual obedience. It is clothed with ma- 
jesty ; it binds the conscience ; it demands the obe- 
dience of the heart, as well as of the life ; and it 
must be universally, as well as perfectly obeyed. 
Through the law, then, the awakened sinner dis- 
cerns, not only the holiness and righteousness, but 
the majesty, of the sovereign Lawgiver, who is able 
to save and to destroy.(l) When therefore the 
commandment, clothed especially with the majesty 
of the Lord, comes into his conscience, sin will 
revive ; self-confidence and legal hope will die.(2) 
When he hears the great and terrible God himself, 
speaking to him in his law, he will be constrained 
to cry, "Enter not into judgment with me ; for in 
thy sight shall no man living be justified."(3) 

2. By means of the law, in the hand of the 
Spirit, a sinner is made to discern, the Divine au- 
thority and majesty of the law itself. Under a 
convincing work of the Holy Spirit, he begins to 
consider the law in its federal form, as the law of 
Jehovah ; as the ordinance of the one Lawgiver, 
who is the uncreated fountain of authority, and the 
sovereign Judge of angels and of men. Regarding 

(1) James iv. 12. (2) Rom. vii. 9. (3) Psal. cxliii. 2. 



DEAD TO THE LAW AS A COVENANT. 243 

it as the law of the infinite Majesty of heaven, he, 
in the light of the Spirit, begins to see that it bears 
immutable impressions, not only of truth and rec- 
titude, but of Divine authority, and supreme ma- 
jesty. Beholding the face of Jehovah in his righ- 
teous law, and conscious that his provocations of 
Him, are innumerable, the sinner cannot but be 
struck with remorse and dread. When be hears 
the most High God, speaking to him in his fiery 
law, he will be ready to exclaim, " If thou, Lord, 
shouldst mark iniquities ; O Lord, who shall 
stand Thus, the Divine authority and ma- 

jesty of the law, coming into, the conscience, destroy 
all expectation of life, by the works of the Law. 

3. Through the law^ an aw T akened sinner dis- 
cerns also, the holiness^ spirituality vast extent, 
and perfection,, of the law itself in its covenant 
form. The Holy Spirit opens the eyes of his under- 
standing, to see the strict conformity of the com. 
mandmentyto the holy nature and will of God- 
The apostle Paul, speaking of himself m unre- 
generate, says, in a passage quoted above,. " I was 
alive without the law once ; but when the com- 
mandment came, sin revived, and I died :"(2) as if 
he had said, * Touching the righteousness which 
is in the law,. T was blameless : I imagined that I 
was sufficiently holy and righteous, But, when I 
began to discern the spotless holiness of the Divine 
law, sin revived and I died: I then was con- 
vinced, that I was a sinner indeed ; and so I died 
to- all hope of justification, and of eternal life, by my 
own obedience to the law " By the same means, 



(I) PsaL cxxjl a. 



(2J Rom. vu. 9. 



244 



THE MEANS OF BECOMING 



the sinner discerns, not only the holiness, but the 
spirituality of the law. " We know," says the 
Apostle, u that the law is spiritual. "(1) No sooner 
are t he eyes of a man's understanding opened, than 
he sees that, the law is the authoritative and bind- 
ing rule of all the dispositions, thoughts, and mo- 
tions of his heart, as well as of all the words, and 
actions of his life. When he begins, under the 
convincing influences of the Holy Spirit^ to under- 
stand the meaning, and to feel the power, especially 
of this command, u Thou shalt not covet ;"(2) his 
hope of life by his own righteousness, perishes, 
He now sees that, every Divine precept requires 
spiritual obedience, the service of the whole heart, 
as well as of the whole life. He discerns also the 
great extent of the holy law. " Thy command- 
ment,'' says the Psalmist, l< is exceeding broad."(3) 
When he sees, that the commandment extends to 
all his inclinations, affections, and designs, and to 
all his thoughts, words, and actions ; he begins to 
be convinced, that he has no righteousness, answer- 
able to the requirements of the holy law. No sooner,, 
is his awakened conscience, informed of the 
breadth and length of the righteousness required 
in the law, than he is convinced that, his own 
righteousness H is a bed shorter, than that he can 
stretch himself on it, and a covering narrower, 
than that he can wrap himself in it."(4) Thus, 
through his discovery of the vast extent of the law 
as a covenant, sin revives in his conscience, and he 
dies to all hope of justification by his own righte- 



(1) Rom. vii. 14. 
(3) Psal. cxix. 96. 



(2) Rom. vii. 7. 
(4) Isa. xxviii. 20. 



DEAD TO THE LAW AS A COVENANT. 245 

ousness. Moreover, "The law of the Lord is 
perfect "(I) It requires, on pain of eternal death, 
perfect and unceasing obedience, as the condition 
of eternal life. So absolutely perfect, indeed, is 
this holy law, that the man 11 who offends but in 
one point, is guilty of all."(2) To disobey any one 
command, though in a single instance, is an insult 
offered to the Divine authority of the whole law. 
When a man, then, is convinced, that he has, in 
innumerable instances, presumed to transgress this 
righteous and perfect law ; he cannot but acknow- 
ledge himself to be so guilty before God, as to be 
justly condemned by the violated law, to eternal, 
death : and when that conviction is not counterfeit, 
but true, he cannot but renounce all confidence in 
his own righteousness, for a right to eternal life, and 
so, ¥ become dead to the law." 

4. By means of the law as a covenant, a sinner 
attains the knowledge of sin. * By the law is the 
knowledge of sin. "(3) In proportion as a man is 
truly convinced of sin, or is conscious of his 
having transgressed the Divine law, he discerns not 
only the reality, but the malignity and hatefulness 
of his sin. He sees that, whilst it is a transgres-- 
sion of the law of God, it is directly opposite to the 
holy nature and will of God. " Sin now appears 
sin, and, by the commandment, becomes in his 
view exceeding sinful."(4) By the commandment^ 
the Holy Spirit convinces him, that his nature is 
not only destitute of original righteousness, but is 
wholly corrupted ; that this corruption of his whole 



(1) Psal. xix. 7. 
(3) Rom. iii. 20. 



21* 



(2) James ii. 10. 
(4) Rom. vii, 13. 



246 THE MEANS OF BECOMING 



nature^ is not merely the consequence and evidence 
of his having been guilty of Adam's first sin, but, 
is the source of all the innumerable transgressions 
of his life ; that he is under the dominion or power 
of sin ; and that the lawy instead of having the 
smallest tendency to rescue him from the power of 
sin, is itself 61 the strength of sin.'' (I) Now, when 
he is enabled thus to discern the nature, and the 
dominion, of the sin that dwelleth in him, he be- 
comes dead to all hope of eternal life, by the works 
of the law. 

5. Through the law, he likewise attains alarming 
discoveries oi that tremendous wrath^ which is re- 
vealed from heaven against him, for his innumerable 
transgressions. Convinced of sin by the law, 
the sinner is made to see that, by the curse of the 
broken law, he is bound over to suffer eternal pun- 
ishment. As by the precept of the law in its fede- 
ral form, he is convinced of the evil nature of sin, 
and of its desert of punishment ; so, by the penalty 
of the law, he attains the knowledge of the dread- 
ful consequences of sin. The law, under the con- 
vincing influences of the Holy Spirit, shows him 
plainly, that the fiery indignation, the intolerable, 
overwhelming, and endless, wrath of the great and 
terrible God, is the sure, the direful, consequence 
of his transgression. This " wrath of God is re- 
vealed from heaven" to him, not in groundless 
alarms of approaching danger, but in threatenings 
as certain, as they are terrible. Now, when the 
convinced sinner thus begins to see that, "the 
images of his sin is death," and that, he in particu- 



(1) 1 Cor. xv. 56. 



DEAD Ta THE LAW AS A COVENANT. 247 

lar, is justly condemned to endure the fierceness of 
Jehovah's wrath, the fury of his almighty indigna- 
tion, not for an age, or millions of ages, but for 
ever and ever ; his hope of salvation by the works 
of the law, will perish. He now sees clearly, 
That the penalty of the violated law, is not to be 
satisfied by doing, but by suffering. Thus, his 
conviction of guilt and wrath, by the threatenings 
of the law, tends to destroy his confidence in his 
own righteousness, and so, to render him dead to 
the law. For he cannot now but see and feel, that 
he is imprisoned or " concluded under sin 
and that none can " say to such a prisoner, Go 
forth," but He, whom God " hath given for a 
covenant of the people."(2) " Knowing the terrors 
of the Lord," he is now convinced that, his ow T n 
righteousness is but a refuge of lies, which the hail 
shall sweep away. 

6. By the instrumentality of the law as a cove- 
nant, a man is at the same lime convinced, that it 
would be just in God to punish him, for the very 
least of his transgressions, with everlasting destruc- 
tion. He is made to know, that sin, as it is com- 
mitted against the infinitely great Jehovah, de- 
serves an infinite punishment, even the everlasting 
perdition of the sinner. Convinced of the malig- 
nity and demerit of sin by the law, he is satisfied 
that, God could do him no manner of injury, 
though he should consign him to the place of tor- 
ment, and there punish him, with all the severity 
of almighty vengeance. He sees that, infinite 
justice could not be glorified, nor the credit of it 



(1) Gal. iii. 22. 



(2) Isa. xlix. 8, 9. 



2A8 THE MEANS OF BECOMING 



maintained, unless infinite punishment were in- 
flicted, either upon himself, or upon a responsible 
Surety in his stead, for the infinite offence given to 
it, by his transgression. He is persuaded that, 
the Lord is righteous in executing vengeance, ade- 
quate to the infinite evil of presuming to sin against 
his infinitely glorious majesty. Accordingly the 
apostle Paul says, lt Is God unrighteous who 
taketh vengeance? God forbid: for then how shall 
God judge the world V\l) The sinner now sees, 
in the glass of the law that it is highly proper 
and even necessary, that Divine justice should be 
honoured by a complete satisfaction. And in- 
deed, if he did not see damnation to be just, he 
could not discern salvation to be free. But dis- 
cerning, as he now does, the equity and righteous- 
ness of God, in the infliction even of eternal punish- 
ment upon him for sin ; he is well pleased with 
the doctrine and the offer of a free salvation, 
through the infinite satisfaction, given to Divine 
justice by Jesus Christ, and is content, that the 
justice of God should receive a satisfaction far more 
complete, than he himself could give, though he 
should suffer, in the place of torment, through all 
eternity. And so, " he becomes dead to the law" 
as a covenant, " by the body of Christ." 

7. Finally, By means of the law, a man is 
convinced of his great need of the righteousness 
of Jesus Christ, offered to him in the gospel. Con- 
templating, in the glass of the law, and by the 
light of the Spirit, his sinfulness and his misery ; 
dreading the wrath of God, which he has provoked 



(1) Rom. iii. 5, 6. 



DEAD TO THE LAW AS A COVENANT. 24S 

by his great transgressions; convinced of the 
equity of God, though he should punish him with 
everlasting destruction ; and despairing of deliver- 
ance, by his own " righteousness and strength ;" 
he perceives his extreme need of the righteousness 
of Jesus Christ, to answer for him, the high de- 
mands of the law as a covenant. Whilst he dis- 
cerns by the gospel, the suitableness and sufficiency 
of that consummate righteousness, for his justifica- 
tion ; he discovers, by the law ? his absolute need of 
it for that purpose. He sees plainly in the glass 
of the law, that he must inevitably and eternally 
perish, without communion with Christ in his 
righteousness. The consequence is, that, under 
the renovating influences of the Holy Spirit, he is 
disposed, to bean eternal debtor to the glorious 
righteousness of the last Adam, for all his security 
from eternal death, and all his right to eternal life. 
The righteousness, which the law as a covenant 
demanded from Christ, the Representative and 
Surety of elect sinners, is not only a glass, in 
which, the sinner sees that righteousness which he 
must fulfil, if he would enter into life on the ground 
of his own obedience ; but, in the gospel, it is of- 
fered to him as a lost sinner, that by receiving the 
gift of it, " the righteousness of the law may be 
fulfilled in him." (1) And no sooner, does he re- 
ceive the gift of that spotless righteousness, than it 
is imputed to him for justification ; and so he, who 
is unrighteous in himself, becomes H the righteous- 
ness of God in Christ." (2) Thus he becomes dead 



(1) Rom. viii. 4. 



(2) Cor, v. 21. 



250 THE CONSEQUENCE OF A BELIEVER'S BEING 

to the law of works, not only in point of legal hope, 
but in respect to his state before God. 

Sect. IV. Of the important consequence, of a 
believer's being dead io the lata as a covenant 
of works. 

The consequence or fruit, of a believer's having 
become dead to the law as a covenant, is by the 
apostle Paul, expressed thus : " Wherefore, my 
brethren, ye also are become dead to the law by 
the body of Christ ; that ye should be married to 
another, even to him who is raised from the dead, 
that we should bring forth fruit unto God."(l) 
Her e ? our Apostle informs the believers in Rome, 
and all believers to the end of time, That they are 
become dead to the law as a covenant of works ; 
so that, it can neither justify them nor condemn 
them ; and that they are dead to it by the body of 
Christ, that is, by the service and suffering of the 
body, or human nature of Christ. (2) As the obedi- 
ence and suffering of Christ in human nature, 
which have answered all the demands of the law 
as a covenant, are imputed to them for their justi- 
fication ; so the law in that form, being thereby 
satisfied with respect to them, has nothing more to 
demand of them, for a title to life. They are be- 
come dead to the law ; and so, in its federal form, 
it has no more dominion, over them, than the civil 
law has, over a man after he is dead. The design, 
according to our Apostle, of believers' being dead 
to the law, is, " That they should be married to 
another, even to him who is raised from the dead." 



(1) Rom. Tii. 4. 



(2) Heb. x. 5. 



DEAD TO THE LAW AS A COVENANT. 251 

So long as the law, their first husband, continued 
to have dominion over them, they could not justly, 
nor honourably, be married to another : but, when 
that husband is dead to them, or when they are 
set free from the dominion of the law as a cove- 
nant; they are at liberty to be honourably espoused 
to another, even to him who is raised from the 
dead. The Lord Jesus, having been "raised 
from the dead, dieth no more." He continues 
always, to be a living husband to his saints. And 
therefore, as they can never be loosed from the 
bond of their union with Christ, so they shall 
never be released from the law of this husband. 
Although r then, they are set free from the obliga- 
tion of the law as a covenant of works ; yet they 
"are under the law to Christ under the law as 
a rule of duty in the hand of Christ ; under obli- 
gation to yield even perfect obedience to it ; and 
they shall never be released from that obligation. 
Now the main design, of their deliverance from 
their first husband, and of their conjugal relation 
to Christ, is, as our Apostle expresses it, " That 
they may bring forth fruit unto God." It is not, 
that they may be left at liberty, to live as they 
please " without law to God but that by union 
and communion with Christ, their Head of spi- 
ritual influences, they may bring forth " fruits of 
righteousness, which are by Jesus Christ, unto the 
glory and praise of God."(l) As children begotten 
and born in marriage, are legitimate, and all 
before marriage, are illegitimate ; so those works 
only, which are the fruits of union with Christ, and 



(1) Philip, i. 11. 



252 THE CONSEQUENCE OF A BELIEVER'S BEING 

which are performed in faith, and to the glory of 
God, are genuine fruits of righteousness ; whereas, 
all that are done before union with Christ, are spu- 
rious. According to our Apostle, then, the certain 
consequence of believers' being dead to the law as a 
covenant, and of their being united to Christ, is, 
" that they bring forth fruit unto God." As long 
as sinners are alive to the law as a covenant, which 
is "the ministration of death," "they bring forth 
fruit unto death ;"(1) but no sooner are they dead to 
the law 7 and united to Him who is raised from the 
dead, than "they have their fruit unto holiness, and 
the end everlasting life."(2) 

In another passage, our Apostle expresses the 
consequence of being dead to the law, thus : " But 
now we are delivered from the law, that being dead 
wherein we were held ; that we should serve in 
newness of spirit, and not in the oldness of the let- 
ter."(3) Here the Apostle affirms that, believers 
are delivered from the law, not indeed as a rule of 
duty, but only as a covenant of works ; that, they 
who hitherto were held fast under subjection to it 
as their first husband, are delivered from it, be- 
cause it is dead to them: " That being dead wherein 
we were held." Although, in their unregenerate 
state, they were held fast under the dominion and 
obligation of it as a woman who has a husband, 
is " held by the law of her husband ;" yet, now 
that is dead to them, they are delivered or dis- 
charged from it, as a widow is, from the bond of 
marriage to her dead husband. They are de- 
livered from the rigorous exaction, the dreadful 



(1) Rom. vii. 5. (2) Rom. vi. 22. 



(3) Rom. vii. 6* 



DEAD TO THE LAW AS A COVENANT. 253 

curse, and the irritating power of it. But for what 
purpose, are believers delivered from the law as & 
covenant ? They " are delivered," says our Apostle, 
not, in order that they may live a loose or licen- 
tious life ; but, " That they may serve in newness 
of spirit, and not in the oldness of the letter." 
To serve in newness of spirit, is, in consequence of 
their standing in a conjugal relation to Jesus Christ, 
and under a new and better covenant, to serve the 
Lord their God, " without slavish fear, in holiness 
and righteousness before him f to serve him, un- 
der the renewing influences of his Holy Spirit, the 
Former of the new creature in their souls ; to serve 
him, from a new heart and a new spirit, from new 
principles and motives, to new ends, and by walk- 
ing in newness of life. It i$, to serve him in a 
new manner, with filial confidence in him, with 
reverence and godly fear, with freedom and delight, 
as persons renewed in* the spirit of their minds, 
and with their minds to serve his law, by yielding 
unfeigned and unreserved obedience to it, as the 
only rule of their duty. Believers are also deli- 
vered from the law as a covenant, that they may 
" serve not in the oldness of the letter not with 
an old covenant spirit ; nor in a mere outward 
observance of the law as a rule of life ; and not in 
a bare external compliance with some, to the ne- 
glect of others, of its injunctions. "The letter 
killeth" by its bondage and terror : but they are 
set free from it, in order that they may serve the 
Lord, not only without servile fear, but il in spirit 
and in truth." The consequence or fruit, then, 
of being delivered from the law as a covenant 
of works, is, That believers become capable of 
22 



254 THE CONSEQUENCE OF A BELIEVER^ BEING 

" serving God, in newness of Spirit, and not in 
the oldness of the letter." 

Our Apostle, in another place, expresses the 
consequence and fruit of having become dead to 
the law in its federal form, in these very remark- 
able words : — " I through the law am dead to the 
law, that I might live unto God."(l) According to 
these words of the inspired Apostle, a believer's 
living unto God, is the native consequence and 
fruit, of his being dead to the law as a covenant of 
works. As long as a man continues alive to the 
law, he is dead to God ; but when he becomes dead 
to the law in point of justification, he begins to live 
unto God in respect of sanctification. The death of 
his legal hope, is, in order to his life of evangelical 
obedience. His becoming dead to the law, issues 
in his living unto God ; in his living a new, spi- 
ritual, a holy life, and that i: to the glory and praise 
of God." If he did not become dead to the law as 
a covenant, he could not live to God, in conformity 
to the law as a rule. His living unto God, then, 
is the necessary fruit, the sure consequence, of his 
having become dead to the law in its covenant 
farm. 

The life which the true Christian lives, in con- 
sequence of his having become dead to the law, is 
not a life, either of perfect, or of imperfect, confor- 
mity to the law as a covenant of works ;(8) but it is 
a spiritual life, the life of a spiritual man, in con- 
formity to the law as a rule. It is the result of the 
inhabitation^ and gracious operation, of the Holy 



(1) Gal. ». 19. 



(2) Rom. v. 6. and ix. 31, 32, 



DEAD TO THE LAW AS A COVENANT, 255 



Spirit in his soul.(l) It is called in Scripture, 
H the life of God ;"(2) for it ; < is hid with Christ in 
God. "(3) God liveth in himself, and the believer 
lives in union and communion with Him. It is 
wholly in and of God, and is a living in favour and 
fellowship with him. Our Apostle styles it, u a 
living by the faith of the Son of God f and he 
says of himself, " I live, yet not I, but Christ liveth 
in me. J7 (4) Christ is the purchaser, the bestower. 
the restorer, and the preserver, of the believer's 
life. Christ is the principle of his life, from whom ; 
the pattern of his life, according to whom ; and 
the end of it, to whom, he lives. Indeed Christ 
the living Redeemer, the resurrection and the life, 
is all in his spiritual life. " To me to live," says 
the Apostle, " is Christ. "(5) It is also styled, A 
living and a walking in the Spirit ;(6) a living in 
the strength of the Spirit as a Spirit of life ;(7) under 
the guidance of the Spirit ;(8) in the liberty of the 
Spirit ;(9) in the comforts of the Spirit ;(10) and in 
the fruits of the Spirit. (1 1) 

Living unto God, as the consequence of being 
dead to the law in its covenant form, is moreover 
styled, A holy, a humble, and a heavenly life. It 
is called a "conversation, such as becometh the 
gospel of Christ;(12) "a walking circumspectly :"(13) 
and " a living soberly, righteously, and godly ."(14) 
It includes the love and practice of all those duties, 

(1) Ezek. xxxvi. 27. (2) Eph. iv. 18. (3) Col. iii. 3. 

(4) Gal. ii. 20. (5) Philip, i. 21. (6) Gal. v. 25. 

(7) Rom. viii. 2. (8) Rom. viii. 14. (9) 2 Cor. iii. 17. 

(10) Acts ix. 31. (11) Gal. v. 22, 23. (12) Philip, i. 27- 

(13) Eph. v. 15. (14) Tit. ii. 12. 



256 THE CONSEQUENCE OF A BELIEVER^ BEING 

of piety toward God. of sobriety with respect to 
himself, and of righteousnesss toward his neighbour, 
which , the believer is commanded in the law as his 
rule of duty, to perform ; and which, he is bound 
to perform, under the influences of the Spirit of 
grace, from the principles and motives, according 
to the rules and patterns, and to the ends exhi- 
bited in the word of grace. — To live unto God. that 
unspeakably important consequence of having be- 
come dead to the law of works, comprises more 
particularly* 

1;. The believer's living suitably to the endear- 
ing relations, in which, God in Christ as his cove- 
nant God, stands to him. It is his living to God r 
as his Father, his Redeemer, his Head and Hus- 
band, as his Judge, Lawgiver and Sovereign, as 
his Portion, and as the Object cf his supreme love,, 
of his high admiration, and of his holy adoration, 

2. It includes his living suitably to the inestima- 
ble blessings of salvation, which he has received 
from God. Hath God enlightened the minds of 
his people, in the saving knowledge of himself and 
of Christ? Then, to live to him, is M to walk as 
children of light.' 5 Hath "he called them with a 
holy calling ?" To live to him, is, " to walk 
worthy of the vocation wherewith they are called/' 
He hath brought them into a state of grace, knd 
of reconciliation to himself : they therefore live to 
him, when they live, not as persons in a state of 
nature, but in a state of grace ; or, as persons 9 not 
under the law, but under grace." Hath he gra- 
ciously forgiven their iniquities, and justified their 
persons? To live to him, is, to " stand fast in the 
liberty wherewith Christ hath made them freeo ,J 



DEAD TO THE LAW AS A COVENANT. 25? 



Hath he renewed and sanctified them, according 
to his own image ? They live to him, when they 
are " holy in all manner of conversation." Hath 
he given them, " exceeding great and precious pro- 
mises, and faith to rely on them ?" They live to 
him; when, " having such promises, they cleanse 
themselves from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of God." Hath he 
made them, heirs of a glorious inheritance in hea- 
ven? Then, to live to him, is, "as strangers and 
pilgrims on the earth," to "set their affection on," 
and to " seek, those things which are above, where 
Christ sitteth on the right hand of God." In a 
word, Hath he graciously advanced them, to joy 
and peace in believing? They live to him, when 
they live in peace," and "serve him with glad-* 
ness." 

3. It also comprises his living in comfortable 
communion with God in Christ, as his God. To 
live, in the style of the Holy Spirit, is to live com- 
fortably. To live to God, ther*, is, to live in de- 
lightful fellowship wkh him. Believers live in 
such communion with God, when, they daily con- 
template his glory mi the.- face- of Jesus Christ, and 
sanctify Mm in their hearts ; when they trust in 
him at all times, receiving all communications of 
Grace from him, by the exercise of faith, and re- 
turning all to him i^i grateful obedience ; and, 
wben they have, his love so shed abroad ip their 
hearts, as to be constrained by it, constantly to love 
and delight in him. They also live to God, when 
they live, in the pomfortable enjoyment of him, as 
all theii; portion and felicity, all their salvation and 

3s* 



453 THE CONSEQUENCE OF A BELIEVER S, &C 

desire ; renouncing all in heaven and upon earth as 
a portion, but Him alone. (1) 

4. Lastly, it includes his living in conformity to 
God. as his covenant God. To live unto God, is 
to live in conformity to his holy and perfect nature : 
to be holy as he is holy, and to be pressing on to- 
ward perfection of holiness. It is to live in con- 
formity to his manner of living. God's way of 
living, is a holy, a just, a good, a merciful, a gra- 
cious, and a faithful way. His way is, to have a 
general good will to all men, and a special good 
will to some ; and so will that of his people be, in 
proportion to the degrees of their sanctification. 
It is a living also in conformity to his ends. The 
chief end, which the Lord proposes to himself in 
all his works, is. the glory of his infinite name, the 
honour of his beloved Son. &nd of his blessed Spi- 
rit, the advancement of the Redeemer's kingdom, 
the overthrow of Satan's kingdom, and in all, H the 
praise of the glory of his grace." To live unto 
God ; then, is to make these the chief end of all 
our thoughts, words, and works. In a word, to 
live unto God, is, to live in conformity to that law 
of God as the rule of life, which is a transcript of 
his holy nature, and a revelation of his holy will. 
They who live to Him, do from love, as well as 
from conscience, study to keep all his holy com- 
mandments. They not only account it their duty ; 
but their privilege and their pleasure, to yield spi- 
ritual obedience to his holy law. 

tv> >fnhf To Jflwr/oifv? aW/siiolrtJco s>?to ni svjj voffj 
(1) P*al. lxxxiii. 25. 26. 



THE NECESSITY OF A BELIEVER'S BEING, &C. 259 

Sect.V. Of the necessity of abeliever's being 
dead to the law as a covenant, in order to his 
living unto God. 

As the believer's living unto God, according to 
the law as a rule of life in the hand of the Mediator, 
is, as I showed above, the necessary consequence 
or fruit of his having become dead to the law as a 
covenant of works : so, his being dead to the law, 
is necessary to his living unto God ; so absolutely 
necessary, that were he not dead to the law as a co- 
venant, it would be utterly impossible for. him to 
live onto God, in conformity to the law as a rule. 
This will be evident to the devout reader, if he 
consider the following particulars : 

1. The man, who is under the power of the law 
as a broken covenant, is under the power of sin ; 
for the law under that form, " is the strength of 
sin."(l) Hence our Apostle, as was noticed above, 
said to the saints in Rome> " Sin shall not have do- 
minion over you; for ye are not under the law, 
but under grace ;"(2) mtimating to them, that if 
they had been still under the law as a covenant, 
s\n would have had dominion over them. The be- 
liever's deliverance, then, from the dominion of sin, 
so as to be rendered capable of living to God, ne- 
cessarily depends upon his " having become dead 
to the law" in its covenant form. 
2. The sinner who is under the law as a cove- 
nant, is without strength ; and therefore he cannot 
serve God, in a holy and acceptable manner :(3) and 
the law, being " weak through the flesh," is as un- 



(1) 1 Cor. xv. 56. 



(&) Rom. Ti. 14. (3) Rom. v, 6. 



260 THE NECSSITY OP A BELIEVER^ BEING 

able to sanctify him > as it is to justify him. The 
works of the law cannot sanctify him. Seeing they 
are evil, and not good works, they can render him 
more and more unholy, but they cannot make him 
holy. He must be " created unto good works 
before he can perform them." But the new as well 
as the old creation, is the work of God only. 
While, therefore, a man is under the law as a cove- 
nant of works, and is unregenerate, he cannot per- 
form a single holy or good work. He may do 
many things that are materially good ; but he can 
do nothing that is formally good. All his works 
are "dead works the works of a man who is 
" dead in sin," and dead to God: and therefore 
it is as impossible for them, to make him alive to 
God, as it is, to merit for him eternal life. 

3. He who is under the law as a covenant, is 
without Christen whom only, quickening and sanc- 
tifying grace is to be found. They who live unto 
God, " are sanctified in Christ Jesus,"(l) and are 
saints in Him. (2) Their implantation in Christ, in- 
stead of being from the law, or works of the law, 
is wholly from grace: and* their sanctification, 
whilst it is wholly from grace, is only in Christ 
" who loved the Church and gave himself for it, 
that he might sanctify and cteanse ii with the 
washing of water by the word."(3) 

4. The man, who is under the law as a covenant 
of works, has no principle of holiness in him. The 
grand principle of evangelical holiness, or of living 
unto God, is, the holy the sanctifying Spirit of 
Christ, dwelling in the- heart. Now a man receives 



(1) 1 Cor. I 2. 



(2) Philip, i. 1. 



(3) Eph. r. 25, 26. 



DEAD TO THE LAW AS A COVENANT, 261 



the Spirit of sanctification, u not by the works of 
the law, but by the hearing of faith."(l) He be- 
comes a partaker of the Holy Spirit, not by obe- 
dience to the law of works, but by means of hear- 
ing and embracing the doctrine of faith. It is the 
new testament or covenant, and not the law or 
legal covenant, that is " the ministration of the 
Spirit."(2) It is the glorious gospel, in which, the 
new covenant is offered,, and the Spirit promised, 
that, through grace, calls a sinner effectually to a 
life of sanctification. (3) And when the sinner is 
effectually called, he " receives the promise of the 
Spirit through faith,"(4) the faith of the gospel, and 
not " by the works of the law." As long, then, as 
a man is under the law of works, and is of the works 
of the law, he is destitute of the Spirit of Christ, 
the main principle of living to God,. 

5. Once more : The sinner who is under tie taw 
as a covenant, has no promise of sanctification by 
that law. The law in its federal form, promises 
life to him, only on condition of perfect obedience 
to be performed by himself and performed in that 
strength, which was given him, in the first Adam ; 
but it promises him, no quickening nor sanctifying 
influences^ to enable him to obey : on the contrary, 
by its awful curse, it bars effectually, all sanctifying 
influence from his soul, and shuts it up under the 
dominion of sin. Indeed, if true holiness, or ability 
to live unto God, were to be found in the man un- 
der the covenant of works ;— the promises of the 
covenant of grace, with reverence be it said, might 



(1) Gal. iii. % 

(3)'2 Thess. ii. 13, 14. 



(2) 2 Cor. iii. 6. 8, 
(4) Gal. iii. 14, 



262 THE NECESSITY OF A BELIEVER S BEING 

be altered, and that of sanctification, be expunged 
from it. We might era3e from that well-ordered 
covenant, especially these promises: — "I shall put 
my Spirit in you, and ye shall live."(l) " A new 
heart also will I give you, and a new spirit will I 
put within you." "I will put my Spirit within 
you, and cause you to walk in my statutes, and ye 
shall keep my judgments, and do them. r (2) Were 
it possible for a sinner, while he continues under 
the law as a covenant, and consequently, under the 
dominion and strength of sin, to possess, notwith- 
standing, true holiness or ability to live unto God ; 
there would, I repeat it, be no need of these and 
similar promises. But 3 suppose we had no other 
proof of it, the very existence of those absolute pro- 
mises in the covenant of grace, proves, with the 
highest degree of certainty, That no man, while he 
continues under the law as a covenant of works, is 
capable of living unto God. 

Thus it is evident that a man must be dead to 
the law as a covenant, in point of justification, and 
must be dying daily to it, in point of temper and 
practice ; in order to his living unto God, in refer- 
ence to sanctification. The former, is indispen- 
sably requisite to the latter ; and the latter, is not 
only the consequence, but the necessary conse- 
quence, of the former. It is absolutely necessary, 
that a sinner be dead to the law in its federal form, 
with respect to his state before God, and also > that 
he be dying to it, in respect of his inclination and 
practice, in order to his being capable of living a 
holy life. But to evince still more clearly, the ne- 



(1) Ezek, xxxvii. 14. 



(2) Ezek. xxxvi. 26, 2~ 



DEAD TO THE LAW AS A COVENANT, &C. 263 



cessity of a man's becoming dead to the law, in or- 
der to his living unto God ; I shall take a different 
view of this fundamental subject; and inquire, 
What causality or influence^ his having become 
dead to the law as a covenant, has upon his living 
unto God. 

In the first place, A man's being dead to the law, 
has a physical, or rather a spiritual influence upon 
his sanctifkation, or his living unto God. 

They who are become dead to the law, are 
< £ married to another, even to him who is raised 
from the dead ;" and so, they cannot but live or 
" bring forth fruit unto God." — In union and 
communion with Christ Jesus, they have life^ spiri- 
tual and eternal life. While they were under the 
law as a covenant, they were spiritually as well as 
legally dead, 4 { dead in trespasses and sins but 
now in Christ, their head of righteousness and 
life, they il have life, and have it more abundantly." 

Because He liveth, they shall live also." " He 
that hath the Son hath life." Now that, they 
have been divorced from the law of works, their 
first husband, and are united to Christ, they live 
and act spiritually. — In Christ their Head of in- 
fluences, they have light, as well as life. As long 
as a man is under the law as a covenant, he dwells 
in darkness, and cannot see to work the works of 
holiness, or to be spiritually active in living unto 
God. He is blinded with ignorance, prejudice, 
and self-conceit ; and as he cannot see the vanity 
of his legal works, so neither can he discern the way 
of evangelical holiness. But no sooner is he united 
io Christ, who is " a Light to lighten the Gen- 
liles," than he receives " the spirit of wisdom and 



264 THE NECESSITY OF A BELIEVER^ BEING 

revelation in the knowledge of Christ and by 
this spiritual light, shining on the word of Christ, 
he sees distinctly how to live to God. He discerns 
the beauty and amiableness, as well as the manner, 
of true holiness. — In the Lord Jesus, they who are 
dead to the law, have strength likewise. Sinners 
■who are joined to the law as their husband, cannot 
live to God ; for they have no strength for accept- 
able obedience, and the law cannot afford them 
any. But believers have, in Christ their spiritual 
husband, strength to enable them to perform spiri- 
tual obedience. He affords them, from his over- 
flowing fulness, sufficient and continual supplies of 
grace and strength. M His grace is sufficient for 
them ; for his strength is made perfect in weak- 
ness."(i) The consequence is, that " all things 
are possible to them who believe." When, by 
trusting in him at all times, they are " strong in 
the Lord, and in the power of his might,"(2) they 
^can do all things, through Christ who strength- 
eneth them. "(3) — In union with Christ their Cove- 
nant-head, they also have liberty, the glorious 
liberty of the children of God. While they were 
under the law as a covenant, " which gendeieth to 
bondage," they were in bondage, severe bondage 
to the command of perfect obedience on pain of 
eternal death ; and were also in bondage to the 
curse of the law, and to the fear of eternal wrath. 
In this miserable condition, it was impossible for 
them to live unto God : they could not have, either 
a heart or a hand to serve him. But in union and 
communion with the Lord Jesus, believers have li- 



(1)2 Cor. xii. 9. (2) Eph. vi. 10. (3) Philip, iv. 13. 



DEAD TO THE LAW AS A COVENANT, &C. 265 

berty. M If the Son make you free, ye shall be 
free indeed ;"(1) free to serve God in spiritual and 
acceptable manner. "Where the Spirit of the 
Lord is, there is liberty."(2) Partaking of the Spirit 
of the Lord Jesus, they " walk at liberty," yea 
they run the way of God's commandments ; for 
he enlarges their hearts. "(3) Now that, they are 
u delivered from the hands of their enemies, they 
serve the Lord without fear, in holiness and righ- 
teousness before him, all the days of their life. "(4) 
They serve him willingly, affectionately, and cheer- 
fully. They are now at liberty to serve him in 
hope, " knowing that their labour shall not be in 
vain." They are at liberty to serve him spiritually, 
and acceptably ; for, as they are so joined to the 
Lord Jesus, as to be one Spirit, so they are " made 
accepted in the beloved. "(5) Christ their Represen- 
tative and Suret}^, satisfied all the demands of the 
law as a covenant for them : they are therefore ac- 
counted in [law, as having answered them all in 
Him, and so are accepted in him. In union with 
him, their persons are accepted as righteous^ and 
their performances, as sincere. O how grateful, 
how cheering, is this liberty, to the exercised be- 
liever ! And what a delightful and powerful in- 
ducement, is it, to that holy and acceptable obedi- 
ence, which is a living unto God ! 

In the last place, A man's being dead to the 
law as a covenant, has not only a physical, but a 
moral influence upon his sanctification, or his liv- 
ing unto God. The love of Christ, manifested in 



(1) John viii. 36. (2) 2 Cor. iii. 17. (3) Psal. cxix. 3£ 
<4) Luke i. 74, 75. (5) Eph. i. 6. 

23 



266 THE NECESSITY OF A BELTEVER's BEING 



delivering believers from the law as a covenant of 
works, " constrains them, to live not unto them- 
selves, but to him who died for them and rose 
again. "(1) Men's natural way of thinking and 
speaking, is, " We should serve God, that he 
may save us but the evangelical way is, " He 
saves us, that we may serve him : He redeems 
us from the law as a covenant, that we may serve 
him and so live to him, in obedience to the law as 
a rule." When our Apostle said, "I am dead to 
the law, that I might live unto God," he, in the 
next verse, enlarges in these words : " The life 
which I now live in the flesh, I live by the faith 
of the Son of God, who loved me, and gave him- 
self for me."(2) It is true believers only, who are 
dead to the law of works, and are united to the 
Son of God, that have a true faith and sense of his 
immense love to them, and that are powerfully 
constrained by it, to love and live to God. And 
while redeeming love to (hem, constrains them to 
love God as their Covenant-God, they see that, 
they have every encouragement to live to him. 
They see that, their adorable Surety hath, in won- 
derful condescension, fulfilled all that righteousness 
of the law as a covenant, for them, which they 
could never have fulfilled for themselves ; and 
when, by the eye of faith they perceive this, they 
are sweetly impelled and encouraged by it, to holi- 
ness of heart and of life. If a man hath no faith of 
the love of God in Christ, no hope of his favour as 
a God of grace, How can that man be " pure in 
heart," and "holy in all manner of conversation l v 
Nay he cannot: it is only the man " who hath 



(1) 2 Cor.v. 14, 15. 



(2) Gal. ii. 19, 20. 



DEAD TO THE LAW AS A COVENANT, &C 267 

this hope in him, that purifieth himself, even as 
Christ is pure,"(l) All exercised Christians know 
by experience, That when their souls are most 
comforted, and their hearts most enlarged, with 
the faith of God's favour in Christ, and with the 
hope of his salvation ; then it is, that they are most 
disposed and encouraged, to live to his glory ; and 
on the contrary, That when, through the preva- 
lence of unbelief, they are most suspicious of God 
and of his love to them ; they then find themselves 
most averse, from the exercise of graces and per- 
formance of duties. 

But that the moral influence, which, dying to 
the law as a covenant of works, has upon living 
unto God, may be more evident ; it will be pro- 
per to show, How every part of the law itself hav- 
ing been changed to believers, from the form of a 
covenant of works, into that of a rule of life in the 
hand of the Mediator, constrains them to evange- 
lical obedience. The law in the hand of Christ as 
a rule of duty, in all the commands, promises, and 
threats of it, is as it were, a chariot paved with love 
for believers. It wears a smiling, an inviting, an 
encouraging aspect to them. 

1. The commandments of the law in the hand 
of Christ, having been divested of their old covenant 
form, discover to believers, much of the love and 
grace of God. The command of the law as a co- 
venant, as was observed above is, " Do and live f 
but that of the law as a rule is, "Live and do." 
The precept of the law of works is, ¥ Do or thou 
shalt die;" but that of the law of Christ is, H Thou 
art redeemed from eternal death, therefore Do." 



(1) 1 John iii. 3. 



268 THE NECESSITY OF A BELIEVER'S BEING 

The command of the law in its federal form, is, 
" Do perfectly, that thou mayst be entitled to 
eternal life but that of the law in the hand of 
Christ is, " He hath merited for thee, and given 
thee eternal life, therefore Do, by his grace, as 
perfectly as thou canst, until thou attain absolute 
perfection." The command of the law as a rule, is 
materially the same, as that of the law as a cove- 
nant ; and, therefore, though as much obedience 
is required in it, as in that of the law of works, yet 
less is accepted from them, who have the perfect 
obedience of their Divine Redeemer, imputed to 
them. And as the command is materially the same, 
so the authority which enjoins obedience, is origi- 
nally the same, and yet vastly distinct i for the com- 
mandment of the law as a covenant, is, the com- 
mand of God out of Christ ; but the command of 
the law as a rule, is, the precept of God in Christ, 
of God as a God of grace and love in him. The 
sovereign authority of God, in commanding obedi- 
ence, is not in the smallest degree lessened, in that, 
his law is in the hand of Christ \. for He, as the 
eternal Son of God, is the most High God and 
co-essential with the Father and the Holy Spirit, 
But whilst it is not, and cannot be, in the least de- 
gree lessened ; it is r notwithstanding, rendered so 
mild, so amiable, and so desirable to believers, 
as powerfully to constrain them to spiritual obedi- 
ence. For his design, in commanding their obe- 
dience, is not, to require from them, a righteous- 
ness for their justification ; but. to show them the 
holiness of his nature to beautify them with his 
holy image, to afford them illustrious displays of 
his glorious grace, to do their souls good in the 



DEAD TO THE LAW AS A COVENANT, &C. 269 

most effectual manner, and to favour them with 
daily opportunities, to glorify him, to edify their 
neighbour, and so, to manifest their love and gra- 
titude to him, for having redeemed them from the 
law as a covenant. 

2. The promises of the law in the hand of Christ, 
having dropped their, old covenant form, display to 
believers much of the love of God, and so constrain 
them to live to him. The law in its federal 
form, promises eternal life as a reward of debt, for 
perfect obedience ; but the law as. a rule in the 
hand of Christ, promises reward of grace, in and 
after evangelical obedience ; especially, as this obe- 
dience is an evidence of union with Him, in whom, 
believers are justified, and in whom, all the pro-, 
mises of God are yea .and amen. The considera- 
tion that " in keeping his commandments, there 
is great reward that, in the way of evangelical 
obedience, there is a gracious promise of delightful 
communion with God and Jesus Christ ;(1) and 
that after the course of such obedience in this 
world, is ended, there will be an eternal reward; 
powerfully constrains, and greatly encourages, be- 
lievers to live unto God. 

3. Finally, The threatenings of the law as a rule 
of life, are also divested of their old covenant form, 
and are changed into paternal threats, issuing from 
redeeming love, which powerfully incite true Chris- 
tians to live unto God. There is now no such 
threatening to the believer, as this ; " If thou do 
not y thou shalt die." Now that, he is dead to the 
law of works, and delivered from condemnation 



(1) John xiv. 21. 23, 
23* 



£70 THE NECESSITY OF A BELIEVER ? S BEING 

he has no more cause to fear its threatening of eter- 
nal death, than a woman has, to fear the threats of 
a dead husband. (1) Believers, because they " are 
not under the law as a covenant, but under grace," 
are under no threatening of eternal wrath, no sen- 
tence of condemnation to eternal punishment. 
The law in the hand of Christ, has indeed threats 
of chastisement, but they are fatherly, and all from 
love. " If his children forsake my law, and walk 
not in my judgments : if they break my statutes, 
and keep not my commandments ; then will I visit 
their transgressions with the rod, and their iniquity 
with stripes, &c. :"(2) as if Jehovah had said, " Al- 
though I will not send them to hell, nor deprive 
them of heaven, any more than I will break my 
covenant, or violate my oath to my eternal Son ; 
yet as a father, I will chasten them : I will not only 
visit them with the rod of external affliction, but I 
will hide my face from their souls ; I will deny 
them that sensible communion with me, which they 
have sometime enjoyed ; and I will fill them with 
trouble instead of comfort, with bitterness instead 
of sweetness, and with terror instead of hope." A 
filial fear of these paternal chastisements, will do 
far more to influence the believer to holy obedi- 
ence, than all the despondent fears of eternal pun- 
ishment, can do. Accordingly, when he has gone 
aside, it is commonly such a reflection as this, that 
through grace, makes him return to the Lord : 
" Oh ? How am I now deprived of those delight- 
ful interviews with my gracious God and Saviour, 
which I formerly enjoyed ! Therefore, " I will go 



(1) Rom. viii. I. 



(2) Psal, lxxxix.30— 35. 



DEAD TO THE LAW AS A COVENANT, &C. 271 

and return to my first Husband ; for then, it was 
better with me than now."(l) And when he is en- 
abled to see that, he is delivered from the threaten- 
ings of eternal wrath, and that, he is only under 
threats of fatherly correction : this breaks and melts 
his heart more, than all the fire of hell could do. 
The slavish dread of avenging wrath, disquiets and 
discourages him, weakens his hands in spiritual obe- 
dience, and disposes him to flee from God; whereas, 
the filial fear of God's fatherly anger, which is kindly, 
is a motive of love, that excites and urges him to 
holy living. The former works upon his remaining 
enmity, and rouses it ; but the latter acts upon his 
love and inflames it. 

But here, the attentive reader may be ready to 
ask, " Ought not the believer to live unto God, 
withovt respect to the threats of paternal chastise- 
ment? 77 I answer: As long as he is in this world, 
a body of sin dwells in him : and therefore, he 
needs to be incited to his duty, by threats of fa- 
therly correction. He ought indeed to serve the 
Lord, as the redeemed in heaven do, merely from 
love to the command itself, and because it is his 
God and Saviour who command him. Still how- 
ever, as on the one hand, he is perfect in Christ 
his federal Head and Representative, he needs not 
have respect to what the law in its covenant form, 
either promises or threatens ;(2) so, on the other, 

(1) Hos. ii. 7. 

(2) It is not here meant, that believers need not regard with holy 
admiration and gratitude, the grace manifested in the promise of 
the covenant of works ; nor, that they need not regard with holy 
awe, the terrible wrath revealed in the threatening of that broken 



272 



REFLECTIONS. 



as he is imperfect in himself while here, it is his 
duty to have, in his obedience, regard to what the 
law as a rule in the hand of Christ, promises and 
threatens ; which, indeed, is a holy and affectionate 
regard, tending to promote holiness in his heart 
and life. 

Thus it is manifest, that the whole form of the 
law as a covenant of works, having been dissolved 
to believers, the law as a rule of life in the hand of 
Christ, is all love, all grace ; and so it influences 
and constrains them to advance, with increasing 
ardour, in evangelical holiness. Instead of afford- 
ing them, the smallest encouragement to commit 
sin, it not only requires, but like a cord of love it 
draws them to, the love and practice of universal 
holiness.(l) 

So much for the influence, that a believer's be- 
ing dead to the law as a covenant, has upon his 
living unto God. 

A few reflections from what has been said, will 
conclude this Chapter. 

It is the privilege of true believers only, to be dead 

covenant: but only, that they need not, and should not, have re- 
spect to them, or take them into their view, as motives to live unto 
God, or to obey the law as a rule of life. 

(1) For the greater part of what has been advanced in the last 
two Sections, I have been indebted to the substance of four ex- 
cellent Sermons, by Mr. Ralph Erskine. — If the reader choose 
to receive further information, respecting the highly important 
subject of the whole Chapter, he may peruse Mr. Booth's Treatise 
entitled, The death of legal hope, the life of evangelical obedience, 
Mr. Hall's Sermon on Gal. ii. 19, and Mr. Boston's Sermon 
on Rom. vi. 14. 



REFLECTIONS. 



273 



to the law as a covenant of works ? Then the law 
in its covenant form, is, to every unregenerate sin- 
ner, as much in force as ever it ivas. It retains all 
the authority and dominion over unconverted sin- 
ners, that ever it had. As it is dead to believers, 
and they dead to it ; so, sinners in their unregene- 
rate state are alive to it, and it is alive to them. 
Retaining all its original authority over them, it con- 
tinues to demand from them, perfect obedience as 
the condition of life, and complete satisfaction for sin. 
This is clearly taught us, not only by the Lord Jesus, 
but also by the apostle Paul ;(l) and all who conti- 
nue, to reject the second Adam and his consummate 
righteousness, shall, to their everlasting confusion, 
rind it so. Oh, that secure sinners would believe 
this, and flee for refuge to the great Redeemer, be- 
fore it be too late ! 

Does the law as a covenant, require of every de- 
scendant of Adam, personal, as well as perfect obe- 
dience ? Then it inevitably follows, That the obe- 
dience of two or more, cannot form a justifying 
righteousness. Righteousness for justification, must 
be the obedience of one only. Tt must be the obe- 
dience, either of the sinner himself only, or of Christ 
only. The Lord Jesus will, either save sinners 
himself alone, or not save them at all.(2) If a man 
would be justified before God, he must exhibit to 
the law, either a per/ecrrighteousness of his own, 
and have no dependance on that of Christ ; or, the 
perfect righteousness of Christ, in the hand of 
faith, and place no reliance on his own. (3) The 



(1) Luke x. 25—28. Gal. iii. 10. 

(2) Acts iv. J 2. (3) Philip, iii. 9, 



274 



REFLECTIONS. 



righteousness of Jesus Christ, imputed to believers 
for their justification, is a righteousness without 
works; a righteousness wholly unconnected with 
works of any kind, performed by themselves. 
These two cannot stand together in the affair of 
justification. " I will make mention of thy righ- 
teousness," says the holy Psalmist, il even of thine 
only."(l) O let my reader take heed, that in the 
affair of justification, he do not connect his own 
obedience with that of Christ, nor Christ's obe- 
dience w r ith his own; that he never presume to 
make up a justifying righteousness for himself, 
partly of his own works, and partly of those of 
Christ. Let him be zealous for good works, and 
perform them as fruits mid evidences of justification, 
but never, as grounds of right to it. For it will be 
impossible for him to live unto God, till he begin 
to die to all hope of justification and salvation, ei- 
their in whole or in part, by his own performances. 

Is it through the law, that a man becomes dead 
to the law i It is obvious then, that ignorance in 
unregenerate sinners, is a principal cause of their 
self-righteous temper. (2) Their ignorance of the 
infinite holiness, justice, and faithfulness of God ; 
of the precept and penalty of his righteous law ; of 
the covenant, the promise, and the design of his gos- 
pel ; of the person, righteousness, fulness, and glory 
of Christ; and of their own extreme need of Christ ; 
— this wilful, this pharisaical ignorance is, a special 
cause of their desire to be under the law of works.(3) 
O that they would no longer contemn the counsel. 



(l)Psal.lxxi. 16. (2) Rom. x. 3. 

(3) John iii. 19. Gal. iii. 1. 



REFLECTIONS. 



275 



which the exalted Redeemer offers to each of them ! 
" I counsel thee to buy of me, gold tried in the fire, 
that thou mayest be rich ; and white raiment, 
that thou mayest be clothed, and that the shame of 
thy nakedness do not appear ; and anoint thine 
eyes with eye-salve, that thou mayest see"(l) Ah, 
secure sinner, how gross, how reproachful, is your 
ignorance, when you expect to become righteous in 
the sight of an omniscient and holy God, by your 
own partial and polluted obedience ! How blind 
are (he eyes of your understanding, when you can 
presume to hope, that the holy and righteous law, 
will accept your amendment and sincere obedience, 
your penitence and tears, instead of perfect obedi- 
ence, and perfect satisfaction for your innumerable 
sins ! Alas ! you do not know that, the violated 
law demands, and cannot but demand from you, 
perfect obedience, and, at the same time, complete 
satisfaction for all your aggravated crimes ; and 
that it will not absolve you, till all its high de- 
mands be fully satisfied. O continue no longer 
ignorant, of the exceeding sinfulness of sin. of your 
inexpressible misery and danger, under the law as 
a covenant, and of your extreme need, of the righ- 
teousness and grace of the second Adam. 

Is a man's being dead to the law as a covenant, 
the reason why he lives unto God ? then it must 
be admitted, that the reason, or at least one rea- 
son, why unbelievers and formalists live not to 
God, but to sin and self, and the world is, That 
they are not dead to the law in that form. The 
very reason why sin reigns in the sinner, is, because 



(1) Rev. iii. 17, 18. 



276 



REFLECTIONS. 



he is under the dominion of the law ; which stands 
as a bar to prevent sanctifying influences from 
flowing into his heart. The law, especially in its 
condemning and irritating power, li is the strength 
of sin."(l) Every man therefore, who is under the 
dominion of thejaw as a covenant, is, and cannot 
but be under the dominion and strength of sin. (2) 
It is impossible for that man, who continues alive 
to the law, to be a holy or a godly man. He may 
have the form, but he cannot experience the power, 
of godliness. He may take his encouragement from 
the law as a covenant, and delight in the works of it ; 
but he cannot delight in the holiness and spiritu- 
ality of the law as a rule. He may advance to a high 
degree of counterfeit virtue; but he remains an 
entire stranger to true holiness. Reader, the only 
way, in which it is possible for you to attain true 
or evangelical holiness, is, to be so convinced of 
sin and righteousness, as to part with your legal 
righteousness. You cannot trust cordially in the 
Lord Jesus, for righteousness and strength, till you 
begin utterly to despair of being able, to work out 
for yourself, such a righteousness as the law requires. 
You cannot desire the great salvation, offered to 
you in the gospel, until you despair utterly, of sal- 
vation by the works of the law. Nor is it possible 
for you to live unto God till you die to all hope of 
redemption, from the curse of the broken law, and 
from the justice of an offended God, by any righ- 
teousness of your own. Be assured, that you must 
be dead to the law as a covenant, in order to be 



(1) I Cor. xv. 56. 



(2) Rom. vi. 14, 



REFLECTIONS. 



277 



either able or willing, to yield the smallest degree 
of acceptable obedience, to the law as a rule. 

How inexpressibly miserable are they, who are 
alive to the law as a covenant of works ! They 
may " have a name to live, but they are dead? 
They are dead to God; to the favour, the image, 
the service, and the enjoyment of God. They are 
legally dead ; for they are under the tremendous 
curse of the violated law, and are liable every mo- 
ment, to the intolerable and eternal wrath of al- 
mighty God. They are morally dead likewise ; 
for they are destitute of spiritual life; and they 
have no inclination, nor ability, to live unto God. 
Such persons know not, what it is to live a life, 
either of justification, or of sanctification, or of con- 
solation. The righteous law condemns them, be- 
cause they have transgressed it ; and its awful sen- 
tence, not only shuts them up under the dominion 
of spiritual death, but binds them over to all the 
horrors of death eternal. Oh ! secure sinner, the 
state in which you are, is that of a criminal con- 
demned to death, temporal, spiritual, and eternal. 
Do not say, " I hope, that is not my state for 
you " are of the works of the law f you are de- 
pending on your own works, for a title to the fa- 
vour of God, and the happiness of heaven : and this 
renders it certain, that you are under the curse or 
condemning sentence of the law : for thus saith the 
Spirit of inspiration, " As many as are of the w 7 orks 
of the law, are under the curse."(l) renounce, 
and that without delay, all dependance on your own 
works. Believe that, the Lord Jesus with his righ- 



(1) Gal. iii. 10. 
24 



278 



REFLECTIONS. 



teousness and salvation, is freely, wholly, and par- 
ticularly, offered to you ; and, relying on his con- 
summate righteousness alone, for all your right to 
justification and salvation, trust in Him, not only 
for deliverance from' the curse of the law, but for 
complete Salvation. So shall you become dead to 
the law of works, and, in union with the second 
Adam, be instated in the covenant of grace. 

All believers have, in the eye of the law as a co- 
venant of works, obeyed^ suffered, and satisfied 
fully i in Jesus Christ their federal Representative 
and Surety. As all mankind have sinned, and be- 
come subject to death, in the first Adam ; so all true 
believers have obeyed, died, and so satisfied the law 
and justice of God, in the second Adam. Thus, 
they have answered and completely satisfied, all the 
demands of the law as a covenant. The conse- 
quence is, That the law in that form, having re- 
ceived all that it had to demand from them, absolves 
them from guilt, and declares them righteous. 
Hence they become dead to the law, and the law, 
to them. The Representative and the represented, 
the Surety and the principal debtor, are, in legal 
estimation, but one person. They therefore are 
accounted in law, to have done and suffered all, 
that Christ their Representative and Surety, 
did and suffered for them. Accordingly, they 
are said in Scripture, to be crucified with Christ(l) 
to be dead and buried with him. (2) and to be raised 
up together in him. (3) They have obeyed and suf- 
fered, and so satisfied every demand of the law as 



(1) Gal. ii. 20. (2) Rom. 4. 8. (3) Eph. ii. 6. 



REFLECTIONS. 



279 



a covenant, not in their own persons, but in the 
person of Christ. 

I Although the sins, which believers commit after 
the commencement of their vital union with Christ, 
are not formally, transgressions of the law as a co- 
venant of works ; yet, they are all, by legal inter - 
pretation, sins against it. In the justification of 
believers,- in which, they have become dead to the 
law as a covenant, all their future sins, considered 
as transgressions of the law in that form, are for- 
given. As sins against the law as a covenant, they, 
in the act of justification, are so pardoned, that a 
non-imputation of them to believers, is inviolably 
secured. "Blessed is the man," says the apostle 
Paul, "to whom the Lord will not impute 
All the sins of believers after, as well as before, 
their vital union with Christ, were charged and 
punished on Him, as transgressions of the law in 
its federal form ; and as such are, in their justifi- 
cation, freely and wholly pardoned. The Lord 
Jesus their Divine Surety, hath satisfied the justice 
of God, for all their sins committed after, as well 
as before, the act of their justification ; and that by 
enduring in their stead, the punishment threatened 
in the covenant of works. Though, therefore, 
their sins after union with Christ, are directly 
and formally, committed against the law as a 
rule of duty ; yet, by legal interpretation, they are 
transgressions likewise, of the law as a covenant of 
works. 

Are believers wholly delivered from the condemn- 
ing power of the law as a covenant? The guilt of 



(1) Rom. iv. 8. 



280 



REFLECTIONS. 



sin, then, in reference to them is twofold ; the guift 
of eternal wrath, and the guilt of paternal anger. 
The guilt of eternal wrath, is, a sinner's obligation 
or liableness to the avenging and eternal wrath of 
God, as the just punishment of his sin. The guill 
of fatherly displeasure, on the other band, is a be- 
liever's obnoxiousness to the awfei effects of God's 
paternal anger, as chastisements for his disobedi- 
ence. Accordingly, the pardon of sin is twofold ; 
namely, a removal of the guilt of eternal wrath 
from him, in the act of his justification, and an ab- 
solving of him from the guilt of paternal displea- 
sure,, in the progress of bis sanctifieation. The 
former is called, legal pardon ; the latter, gospel 
pardon. The one is r the instantaneous and perfect 
removal of all that guilt, which was contracted^ 
by transgressing the law as a covena&t : the other 
is, the gradual removal of thatguik, whicbis con- 
tracted daily, by disobeying the law as a rule. 
That, is afforded completely and at on>ce, to a con- 
verted sinner, upon his first acting of faith, when 
he becomes dead to the law as a covenant i this, is 
vouchsafed to a believer repeatedly, upon his re- 
newed exercise of faith and repentance. When 
therefore a true Christian, who is in some happy 
measure assured of his justification, prays with 
understanding, for the pardon of his iniquities ; he 
prays that, the Lord may preserve and increase in 
him > his assurance of the pardon, which was given 
him in his justification ;(1) and also that, he may 
graciously remove from him, the guilt of fatherly 
displeasure, which he is daily contracting,(2) And 



(1) Larger Cat. Quest. 194. 



(2) Psal. % 



REFLECTIONS; 



281 



when he asks Divine acceptance ; he prays that 
the Lord may preserve and increase in him, his 
assurance of the acceptance of his person in the 
beloved ; and, that he may favour him daily with 
the acceptance of his performances. 

Are believers dead to the law as a covenant, and 
is it dead to them? Then it cannot, either promise 
eternal life, or threaten eternal death, to them. 
" What things soever the law saith, 3 ' either in its 
promise of life, or in its threatening of death, " it 
saith to them who are under the law."(l) But be- 
lievers S\ are not under the law but under grace ;(2) 
and therefore the law in its federal form, can say 
nothing to them. In their justification by faith, 
they are delivered from condemnation to eternal 
death, and are accounted so righteous, as to be fully 
entitled to eternal life.(3) They are already re» 
deemed from eternal death, and they have already 
the begun possession of life eternal. How then 
can the law 7 , either promise eternal life, or threaten 
eternal death, to those who, by their communion 
with Christ in his righteousness and fulness, have 
already attained the one, and escaped the other? 
Though believers ought always, to regard the 
threatenings of the law as a covenant, with holy 
awe, as a glass in which, they may contemplate the 
dreadful demerit of their sins, and their infinite ob- 
ligations to redeeming grace ; yet, they ought not 
to consider those threatenings, as directed to them, 
or as denunciations of evil against them. They 
should regard them at all times, with filial awe, but 
never, with slavish dread. 



(1) Rom. iii. 19. (2) Rom. vi. 14. (3) John iii. 16. 
24* 



282 



REFLECTIONS. 



Is every man who is justified before God, and 
so dead to the law as a covenant, taught to believe 
that, his own works of obedience, form no part at 
all of a justifying righteousness for him ? It would 
surely be very unreasonable and unjust, to infer 
from this, That he needs not perform good works. 
He is indeed delivered, and wholly delivered, from 
the law as a covenant of works; but he is still, under 
the infinite and eternal obligation of it as a rule of 
duty. To infer, then, from a believer's being direc- 
ted and exhorted, to place no confidence in his good 
works, for a title to justification and eternal life, That 
it is not necessary for him to perform and maintain 
good works ; would be as absurd, as if a man should 
conclude that, because it is the ear only that hears, 
there is no need of the foot or the hand.(l) 

Once more : Are true believers delivered from 
the commanding, condemning, and irritating, power 
of the law as a covenant? Let them then, amidst 
all their trials, and all their conflicts with spiritual 
enemies, be of good comfort, O let them rejoice 
exceedingly, in that almighty, that compassionate, 
that dear Redeemer, who, in his love and in his 
pity, hath redeemed them from the dominion and 
curse of the broken la\v.(2) You, O believer, are 
become dead to the law by the body of Christ, and 
are married to another husband, even to Him who 
is raised from the dead, that you may bring forth 
fruit unto God. (3) You are dead to the law of 
works ; nevertheless you live : you live to God, as 
your own God, your covenant God, and you serve 



(1) Rom. iii. 8. Jude 4. 
(3) Rom. vii. 4. 



(2) Gal. iii. 13, 



REFLECTIONS. 



283 



him in newness of spirit. In union with your 
living Redeemer, who loved you, and gave himself 
for you, you live a life of justification ; and conse- 
quently, it is your privilege, as well as your duty, 
to live a life of sanctification, and of consolation. 
Being justified by faith, you have peace with God, 
through our Lord Jesus Christ, and in some mea- 
sure, peace of conscience. — If then, the law as a 
covenant of works, should at any time enter your 
conscience again, and require perfect obedience from 
you, as the ground of your title to eternal life, saying 
" This do, and thou shaltlive ; ,? present to it, in the 
hand of faith, the perfect obedience of your Divine 
Surety, in answer to that demand. And, as often 
as the law in your conscience, repeats the high 
demand, renew your application of His con- 
summate obedience, and trust firmly, that it was 
performed for you, in order to entitle you to eter- 
nal life; and the righteous law, magnified and 
made honourable by that meritorious obedience, 
will, in proportion as you do so, cease to disturb 
the peace of your conscience. The spotless obedi- 
ence of the second Adam, is, as was observed 
above, the only obedience, which you should present 
to the law as a covenant of works ; and your own 
personal obedience, is the only obedience, which you 
ought to exhibit to it as a rule of life. — And should 
the law as a covenant, ever be permitted to rise 
again as from the dead, and to attempt exercising 
its condemning power over your conscience, by de- 
manding from you, satisfaction for your innumer- 
able transgressions of it ; present to it, in the hand 
of an appropriating faith, the infinite satisfaction 
for sin, given by your adorable Surety, in answer 



284 OBLIGATIONS TO YIELD OBEDIENCE 



to that demand. Trust anew, that your living 
Head, your heavenly Husband, has given complete 
satisfaction for all your sins ; and so, referring the 
law to Him, plead that, if it have any charge to 
exhibit against you, the action must lie between it 
and Him. Never say to the law, in answer to any 
of its demands, " Have patience with me and 
I will pay thee all but ivithout delay % present it 
with full payment. In answer to its demand of 
perfect obedience as the condition of life, present 
in the hand of faith to it, the perfect obedience of 
the second Adam : and in answer to its demand of 
complete satisfaction for sin, exhibit to it, his infi- 
nite atonement for the sins of all who believe in 
him. That is the way to honour it, and at the 
same time, to recover and maintain peace of con- 
science. 



CHAPTER XI. 

OF THE HIGH OBLIGATIONS UNDER "WHICH BE- 
LIEVERS LIE, TO YIELD EVEN PERFECT OBE* 
DIENCE TO THE LAW AS A RULE OF LIFE. 

All who are united to Christ, and justified for 
his righteousness imputed to them, are dead to the 
law as a covenant ; not that, " they may be with- 
out law to God, but that they may be under the 
law to Christ,' 7 not that, they may continue in 
disobedience, but that, they may be inclined and 
enabled to perform sincere obedience in time, and 
perfect obedience through eternity, to the law as a 



TO THE LAW AS A RULE OF LIFE. 285 

rule of life. One design, of their being delivered 
from the obligation of the law in its federal form, 
is, that they may be brought under the eternal 
obligation of it, as a rule of duty, in the hand of the 
adorable Mediator. Divested of the form of a 
covenant of works, to believers, and invested with 
that of the covenant of grace ; it stands under the 
covenant of grace, as the law of Christ, and as the 
instrument of government in its spiritual kingdom, 
enforced by all its original and immutable autho- 
rity. It looses nothing of its original authority, by 
its being conveyed to believers, in such a blessed 
channel as the hand of Christ ; since He himself is 
God over all, and since the majesty, sovereignty, 
and authority, of the Father, the Son, and the 
Holy Spirit, are in Him as Mediator.(i) Indeed, 
it behoved the law of the ten commandments, in- 
asmuch as it is the substance of the law of nature, 
a delineation of God's moral image, and a tran- 
script of his unspotted holiness, to be a perpetual 
and unalterable rule of conduct to mankind, in all 
the possible states and circumstances, in which they 
might be placed. Since God is unchangeable in 
his moral image, nothing but the entire annihila- 
tion of every human creature, can divest his holy 
law of that office. Its being an immutable rule of 
duty to the human race, does not in the least, de- 
pend on its having become the matter of the cove- 
nant of works. Whatever form it might receive, 
whether that of the covenant of works, or that of 
the covenant of grace ; still it could not but con- 
tinue an authoritive rule of conduct. No form, 



(1) Exod. xxiii, 21. 



236 OBLIGATIONS TO YIELD OBEDIENCE 

no covenant whatever, could at any time, lessen its 
high obligation as a rule of duty, on the reason- 
able creature. As the form of the first covenant, 
was merely accessory to the moral law ; so the law 
continues, and will forever continue, under that 
form, the rule of duty, to sinners even in the place 
of torment : and as the form of the second cove- 
nant, is also accessory to it ; so it will remain eter- 
nally under this form, the rule of life, to saints in 
the mansions of glory. The sovereign authority 
of the Divine law, continues eternally the same ; 
and it <*an never be in the least impaired by any 
of the forms, under which that law is promulgated 
to us. And seeing God the Father hath so con- 
sulted the necessity of his redeemed, in subordina- 
tion to his own glory, as to put his law into the 
hands of his eternal Son as Mediator ; from these 
hands, they receive it invested with all the sovereign 
authority, that ever belonged to it, together with 
all, that God the Son as their great Redeemer has 
added to it. That believers ought not to receive, 
nay, and cannot receive, the law otherwise than, 
from the hand of the infinitely glorious Mediator, 
is so far from being injurious, to the infinite Ma- 
jesty of God, the sovereign Creator, or to the high 
obligation of his holy law ; that the infinite honour 
of his glorious Majesty, and of his holy law, is 
thereby most illustriously displayed. As the law 
as a covenant of works^was honoured in an infinite 
degree, by its having been obeyed and satisfied, by 
the eternal Son of God in our nature ; so, as a rule 
of life to believers, it is magnified in no less a de- 
gree, by its being conveyed to them in His hand. 
Their obligation to perform, not only sincere, but 



TO THE LAW AS A RULE OF LIFE. 287 



even perfect obedience to it, is, on these accounts, 
confirmed and increased. Now the obligation, 
under which all true believers are, to yield such 
obedience to the law as a rule of life, proceeds chiefly 
from the following sources : 

1. It arises from God's being the Lord, or from 
his being the sovereign, super-eminent, and su- 
premely excellent Jehovah. The obligation under 
which believers lie, to yield obedience to his law, 
arises from his universal supremacy, and sovereign 
authority over them as rational creatures. " Ye 
shall, therefore, keep my statutes and my judg- 
ments: — I am the Lord."(1) 11 Ye shall keep my 
statutes and do them : I am the Lord which 
sanctifieth you."(2) Because God is Jehovah, " the 
eternal, immutable, and almighty God, having his 
being in and of himself, and giving being to all his 
words and works."(3) all obedience is due to him. 
The infinite greatness, excellence, and amiable- 
ness, of the perfections of Jehovah, make it the 
duty of all men, and especially of all believers, to 
love Him supremely, to obey him in all things, 
and to make his glory, the chief end of all their 
obedience to him. The infinite super-eminence and 
amiableness of Jehovah, lay them under inconceiv- 
ably high obligations, to love Him above them- 
selves, and to live to him ultimately, and not to 
themselves. And as his greatness, excellence, and 
loveliness, are infinite, immutable, and eternal, and 
as the highest possible degree of love and obedi- 
ence, is therefore due to him ; so the obligation, 

(1) Lev. xviii. 5. (2) Lev. xx. 8. 

(3) Larger Cat. Quest. 101. 



288 OBLIGATIONS TO YiELD OBEDIENCE 



under which believers lie, to love and obey him 
even in a perfect degree, is infinite, immutable, and 
eternal. They are thus bound, to love and obey 
him with all their hearts, because he is the Lord, 
or because he is what he is. On this account prin- 
cipally, tmd antecedently to every other considera- 
tion of him, he is inexpressibly amiable ; and, 
therefore, they are under the firmest obligation to 
love and obey him, and that in the highest possible 
degree. This obligation, arising from that infinite 
greatness, excellence, and loveliness of God, which 
result from his natural and moral perfections, is 
binding upon believers, previously to any consider- 
ation of rewards, or punishments, or even of the re- 
vealed will of God ; and it is that from which, all 
other ties to duty, derive their obligatory force. 
It is from the infinite excellence, and amiableness, 
of the Divine nature, that every additional obliga- 
tion under which they lie, to perfect love and per- 
fect obedience, derives its binding force. 
r 2. The obligation under which believers are to 
yield perfect obedience to the law as a rule, flows 
also from God's being their Creator*, and their be- 
ing his creatures. " It is he who made them and 
not they themselves."(l) " They receive life, and 
breath, and all things," from his creating hand. 
His right therefore to them, and to their perfect 
and perpetual obedience, is not only original, un- 
derived, and perfect, but infinite. The power 
which he employed in creating them, was infinite ; 
and, therefore, he has an infinite right to all that 
they are, and have, and can perform. By right of 



(1) Psal.c.3. 



TO THE LAW AS A RULE OF LIFE. 239 

creation, the Lord has an irreversible and perpetual 
claim, to their supreme love, and their cordial and 
grateful obedience. The relation subsisting between 
him as their Creator, and them as his creatures, 
lays them under the firmest bond of subjection and 
obedience to him ; and the grace of the gospel, 
instead of diminishing, increases the force of that 
natural obligation. The sovereign Creator, is far 
from having resigned his right of dominion over 
his soints, by his having afforded them, indepen- 
dent of their own works, a title to eternal life. 
For, as they cease not to be creatures, by being 
made new creatures; so they are, and shall eter- 
nally continue bound, by the sovereign authority 
of the triune God as their Creator, to yield personal 
and perfect obedience, to his law as a rule of life, 
The Divine law, as I have already observed, loses 
nothing of its original obligation, by being de- 
vested of its covenant form, and conveyed to be- 
lievers, in the hand of Christ : for "by Him were 
all things created, that are in heaven, and that are 
inearth, visible and invisible ;"(1) and the sove- 
reignty, authority, and all other excellencies of the 
Father, are in the Son ; yea, " in Him dwelletb 
all the fulness of the Godhead bodily. "(2) Indeed, 
that high obligation cannot cease to retain its ori- 
ginal force, as long as the immutable and eternal 
Jehovah, cannot cease to be the Creator, and the 
saints, to be his creatures. 

3. Their obligation to obey the Divine law as a 
rule of duty, arises from God's being their conti- 
nual Preserver. " In him," says the apostle Paul, 



(1) Col. i. 16. 



(2) Col. ii. 9. 

25 



290 OBLIGATION'S TO YIELD OBEDIENCE 



" we live, and move, and have our being."(l) And 
says the holy Psalmist, " Lord, thou preservest 
man and beast. "(2) His eyes are upon all his 
works, so that even "a sparrow, cannot fall to the 
ground without him," "By the word of his 
power, he upholds all" his creatures in their being 
and operation. Every living creature lives upon 
his goodness, and subsists by his bounty. His in- 
finite power every moment upholds all, his un- 
searchable wisdom governs all, and his unbounded 
goodness cares and provides for all. " He openeth 
Ins hand, and satisfied) the desire of every liv- 
ing thing."(3) But in a special manner, "he pre- 
served the souls of Sis saints."(4) " The Lord 
preserveth all them that love him."(5) " The Lord 
shall preserve thee from all evil ; he shall preserve 
thy soul. The Lord shall preserve thy going out, 
and thy coming in. from this time forth, and even 
for evermore.' (b) Since believers, then, are every 
moment dependent on God, for the continuance 
and comfort, both of their natural, and of their 
spiritual life ; they are bound, in obedience to his 
law as the rule of their life, to love him supremely, 
to serve him constantly, and "to glorify him in 
their body, and in their spirit, which are his." 
The necessary relation, in which they stand to him 
as, their constant Preserver, obliges them to devote 
cheerfully, all that they are, and have, and do, to 
his service and glory. Their being and their wel- 
fare, are continually upheld and defended by his 
omnipotent arm ; and therefore, these ought at all 



(1) Acts xvii. 28. (2) Psal. xxxvi. 6. (3) Psal. cxlv. 16. 
(4) Psal. xcvii. 10. (5) Psal. cxlv. 20. (6) Psal. cxxi. 7. 8. 



TO THE LAW AS A RULE OF LIFE. 



291 



times to be employed for him. And, because h id- 
manifested glory is his chief end, in preserving his 
saints, they are bound to make it their chief end 
also, in all that they do.(l) 

4. The obligation, under which the spiritual seed 
of Christ lie, to perform perfect and perpetual obe- 
dience to the law of God, flows also from his being* 
their God in covenant. He is their God in Christ, 
and in the covenant of grace ; and this obliges 
them, to perform univeisal obedience to his right- 
eous law, as it is in the hand of Christ, and as it 
stands under the covenant of grace. He is their 
God in grant or offer. He offers Christ, the bles- 
sed Mediator to them, in common with all the 
other hearers of the gospel, and he also offers 
Himself to them, to be in Christ their God. In 
the preface to the ten commandments, he saith to 
every hearer of the gospel, "I am the Lord thy 
God ;" I am, as if he had said, thy God in offer: 
and in the first commandment, as was observed 
above, he requires every one, to believe the gracious 
offer with application to himself, saying, u Thou 
shalt have wo other Gods before me. r (2) He com- 
mands every man, " to know and acknowledge 
Him to be the only true God, and his God," upon 
the ground of the unlimited offer; and he enables 
all his own people to believe cordially, that he is 
their God in offer. He is aho their God in choice* 
In the exercise of their faith, they choose the Lord 
Jesus to be their Saviour, and God in him, to be 
their covenant God,, saying, " What have we to 
do any more with idols ?"(3) " This God is our 



(1) lCor.x.31. 



(2) Exod. xx. 2, 3. (3j Hos. xiv. 8. 



292 OBLIGATIONS TO YIELD OBEDIENCE 



God for ever and ever."(l) Each of them is en- 
abled to say to the Lord, as the Psalmist did, "I 
trusted in thee, () Lord : I said, Thou art my 
God ;' ? (2) as if he had said, " Thou art my God, 
not only in offer, but in choice, or in preference to 
every other god ; and I, accordingly, have trusted 
in thee as my God, and placed all my hope, and 
all my happiness, in thee.' 7 He is their God also 
in possession. By believing cordially that he is 
theirs in offer, and by choosing him for their God 
and portion, in preference to every other god, as 
well as by trusting that, in Christ, he will perform 
the part of a God to them, they take possession of 
him as their God. According to their faith in 
him, is their possession and enjoyment of him : 
and in bestowing himself on them as their God 
and portion, he makes over to them, all that he 
is r and has, and does, and will do, to be theirs, in 
time and through eternity. (3) Seeing then that, in 
amazing condescension, he bestows Himself upon 
them as their God ; they are under infinite obliga- 
tions, to devote themselves and all that they are, 
and have, and do, to Him, as his people. By his 
being their God,, they are firmly bound, as well as 
powerfully excited, to love him supremely, and to 
delight in yielding spiritual and universal obedi- 
ence to him. " Because he is the Lord and their 
God, they are bound to keep all his command- 
ments and because it is of sovereign grace, that 
he has been pleased to become their God, they are 
bound, to obey his law as it stands in his covenant 



(1) Psal. xlviii. 14, Psal. xxxi. 14. 

(3) Hos. xiii. 4, Psal. lxxxiv. 11. 1 Cor. iii. 2L 



TO THE LAW AS A RULE OP LIFE. 



293 



of grace ; — to obey it, not that he may become 
their God, but because he is already their God. 
The covenant right which, according to his gra- 
cious promise, they have to him as their God, gives 
him an additional claim to them, and to all their 
love and obedience. 

5. Their obligation to obey his law as a rule of 
conduct, proceeds likewise from his being their re- 
deeming God: " In his love and in his pity, he 
hath redeemed them." From eternity, he, accord- 
ing to the good pleasure of his will, has chosen 
them to everlasting salvation, and has devised the 
amazing scheme of their redemption. In the im- 
mensity of his redeeming love, and in the exceeding 
riches of his glorious grace, God the Father hath 
sent his only begotten Son, to purchase redemp- 
tion for them, and his adorable Spirit, to apply it 
to them. He has appointed his only Son. to an- 
swer the demands of his law as a covenant for them, 
that they might be justified ; and his Holy Spirit, 
to write his law as a rule on their hearts, that 
they might be sanctified. As means of attaining 
the inestimable benefits of eternal redemption, he 
has moreover favored them, with the doctrines, 
and promises, and ordinances, of his blessed gos- 
pel. Thus the Father, the Son, and the Holy 
Spirit, one Jehovah, stands in the endearing rela- 
tion of a redeeming God, to all true believers ; 
Christ the glorious Mediator, stands in the relation 
of a near Kinsman, an incarnate Redeemer ; and 
the Holy Spirit, in the relation of a Sanctifier and 
Comforter to them. And, while God the Father, 
and Christ, and the blessed Spirit^ stand in these 
and other endearing relations to believers, believ- 
25* 



294 OBLIGATIONS TO YIELD OBEDIENCE 



ers stand in all the correspondent relations to them. 
Now from those relations, an additional obligation 
to love and to good works, arises ; which, instead 
of impairing, does greatly strengthen, all the other 
ties under which believers lie, to yield evangelical 
and universal obedience. Because God graciously 
redeems ihem,. from the hand of all their ene- 
mies, and that, with an infinite price, and by in- 
finite power ; they are surely under the firmest 
possible obligations, " to serve him without fear, 
in holiness and righteousness before him, all the 
days of their life. ? '(l) The notion of a Divine Re- 
deemer, implies that of a Creator. u Thus saith 
the Lord ihy Redeemer, and he that formed thee 
from the womb, l am the Lord that maketh all 
things. n (2) As God's being the Redeemer of his 
people, then, implies his being their Creatoiy in 
subordination to his glory in the redemption of 
them ; so, the obligation to obedience, arising from 
his being their sovereign Creator, is implied in* 
and strengthened by, the obligation flowing from 
his being their Redeemer. The redeeming grace 
of God in Christ, is so far from lessening the force 
of the -natural obligation under which believers as 
creatures lie, to love and obey him, that it increases 
this obligation, in the highest possible degree. 
The great God who is glorious in holiness, has not 
resigned his right of sovereign authority over his 
saints, by redeeming them from the law as a cove- 
nant, and from their spiritual enemies ; but ©n 
the contrary, he has hereby laid them under far- 
ther and stronger obligations, to universal obcdi-. 



(1) Luke i. 74, 75. 



(2) Isa. xliv. 24, 



TO THE LAW AS A RULE OF LIFE. 



295 



enca to the law as a rule. The more illustrious, 
the displays of his glorious perfections, and especi- 
ally of his infinite goodness, are, which he has af- 
forded in their redemption, the greater are their 
obligations to obedience. When they consider 
that, they have the righteousness of the incarnate 
Redeemer imputed to them, to entitle them to 
eternal life, and his Spirit dwelling in them, to 
make them meet for the perfection of it ; they must 
surely acknowledge themselves, to be under the 
firmest obligations possible, to devote themselves 
entirely, to the service and glory of their redeeming 
God. " 

In order to be satisfied of the truth of this, we 
need onty to consider the new relations mentioned 
above, from which arises a set of new duties, which 
no man is capable of performing, or has access to 
perform, unless he previously be a partaker of those 
relations. Of this class of duties, are the faith, and 
Jove, and reverence, and worship, which believers 
ewe to Christ the adorable Mediator, to God in 
the relations of a Friend, a Father, and a God in 
covenant, and to the Holy Spirit dwelling in them 
as a Quickener, Sanctifier, and Comforter ; as also, 
the duties which they owe to fellow-saints, as 
members of Christ's mystical body. From those 
endearing relations, and the inestimable blessings 
issuing from them, believers cannot but be laid 
under new and peculiar obligations, not only to per- 
form these, but all the other duties required of 
them, in the law as a rule of life. 

6. The holy will of God, revealed in his law 
as a rule of duty to believers, lays them under infinite 
obligations to obedience. The law in the hand of 



296 



OBLIGATIONS TO YIELD OBEDIENCE 



Christ is, to his spiritual seed, not only the rule, 
but the reason, of their duty. They are bound, 
not only to do that which is required in the law, 
and to leave undone that which is forbidden ; but 
they must do what is commanded, for this very rea- 
son that the Lord requires it, and abstain from 
what is forbidden, because He forbids it. " Thou 
hast commanded us," says the ho!y Psalmist, "to 
keep thy precepts diligently. O that my ways were 
directed to keep thy statutes !"(1) To keep his com- 
mandments is, accoiding to the phraseology of 
Scripture " to do his willP " He that doeth the 
will of God/' says the apostle John, u abideth for 
ever. r (2) And, says another Apostle, " This is the 
will of God even your sanctification."(3) It is the 
will, not only of God the Father, but of God the 
Son. H I have ordained you, that ye should go 
and bring forth fruit, and that your fruit should re- 
main."^) It is the will also of God the Holy Spirit ; 
whom believers grieve, and even quench, when 
they do not study to advance daily, in the love 
and practice of universal holiness. The law as a 
rule is, not only a transcript of the infinite purity 
of God's holy nature ; but it is, at the same time, 
a declaration of his holy will, respecting the duty 
which his people owe to him. They are, then, under 
the firmest ties to keep his holy commandments, 
because it is his will that they should keep them, 
His will declared in his law 7 , is infinitely, eternally, 
and immutably holy, and therefore, in connection 
with the other sources of obligation already men- 



(1) Psal. cxix. 4, 5. (2) 1 John ii. 17. 
(3) 1 Thess. iv. 3. (4) John xv. 16. 



TO THE LAW AS A RULE OF LIFE. 



297 



tioned, it lays believers under the highest possible 
obligations to perfect and perpetual obedienee of 
heart and of life, to his holy law. 

7. Once more, The obligation under which be- 
lievers are, to obey the law as a rule, arises also 
from the inexpressible benefit or advantage of holi- 
ness, to themselves. The law in the hand of Christ, 
is not only holy and just, but it is good. It is good 
in itself and good for believers. It requires nothing 
of them, but what is good for them to perform ? 
and to endure nothing, but what is suitable and ad- 
vantageous to them ; and nothing but what is 
agreeable and delightful to the new and holy nature, 
imparted to them in regeneration. To be enabled 
then, from principles of faith and love, and for the 
glory of God, to perform spiritual obedience to such 
a law, is profitable, honourable, and delightful, to 
real believers. It is profitable for them. " Godli- 
ness is profitable unto all things.' : (l) " Godliness 
with contentment is great gain."(2) " Charge them 
that are rich in this world, — that they do good, 
that they be rich in good works. r (3) " These 
things are good and profitable unto men."(4) "To 
love the Lord their God. with all their heart, and 
soul, and strength, and mind, and their neighbour 
as themselves," is the very perfection of their na- 
ture, the highest advantage of which it is capable. 
Holy obedience to the law in the hand of Christ,is 
also honourable to believers. " If any man serve 
me," saith our blessed Lord, "him will my Father 
honour."(5) And again, "If a man love me he 

(1) 1 Tirn. iv. 8. (2) 1 Tim. vi. 6. (3) 1 Tim. vi. 17, 18. 
(4) Tit. in. 8. (5) John xii. 26. 



298 OBLIGATIONS TO YIELD OBEDIENCE, &G. 

will keep my words ; and my Father will love him, 
and we will come unto him, and make our abode 
with him. r (I) What a high honour, what an ex- 
alted distinction, is conferred on sinful worms of 
the dust, when they are not only beautified with 
the holy image of God, but are advanced to inti- 
mate fellowship with him ! Conformity of heart 
and of life to the Divine law, is true honour. To 
resemble Him. who is the brightness of the Father's 
glory, and the express image of his person, is the 
honour, the glory of a man. To yield obedience 
to the law of Christ, is delightful also to holy souls. 
As they delight in the law itself, so they take plea- 
sure, in yielding spiritual obedience to all its holy 
commandments. " Wisdom's ways are ways of 
pleasantness" to them. Holiness is not only con- 
nected with heppiness, but is itself happiness. A 
man is miserable, in proportion as he is sinful, and 
happy, in the same degree in which he is holy. In 
obedience, there is a present and a great reward. 
True holiness is, the health and happiness, the 
peace and pleasure of the soul. It renders the exter- 
nal comforts of the believer, doubly pleasant, and his 
heaviest crosses light ; his life valuable, and his 
death desirable. The holy commandments are in- 
scribed on his heart ; and therefore, he is well 
pleased with the purity, spirituality, and goodness 
of them. He delights in meditating on them, (2) and 
especially on the holiness of them ; he counts them 
an easy yoke ; and he chooses and resolves, to per- 
form spiritual and perpetual obedience to them. 
He knows by experience, That he is happy, in pro- 



(1) John. xiv. 23, (2) Psal. i. 2. 



REFLECTIONS. 



299 



portion as his inclinations, thoughts, words, and 
actions are holy ; and that he is in his proper 
element, only when he is exercising graces, and 
performing duties. Now, seeing holiness is, in 
subordination to the glory of God, profitable, hon- 
ourable, and pleasant, to believers themselves, and 
so is highly beneficial to them ; they are bound, 
to make continual progress in the love and prac- 
tice of it. As they are bound (o glorify God as 
their redeeming God, and in subordination to this, 
to advance in the enjoyment of Him ; so, they are 
under strong obligations, in obedience to his holy 
law, to advance in conformity to him, and in com- 
munion with him : for they cannot glorify him. but 
in proportion as they enjoy him, and they cannot 
enjoy him, but by such conformity to his image, as 
is the fruit of communion with him. Let every be- 
liever then endeavour diligently, to advance in 
faith and holiness, according to the law of Christ; 
for " blessed is the man that trusteth in the Lord, 
and whose hope the Lord is; r (L) and " blessed also 
is the man that feareth the Lord, that delighteth 
greatly in his commandments."(2) 

From what has now been said, we may warrant- 
ably infer that, All they, to whom the law of the 
ten commandments is given, as the authoritative rule 
of their life, have already received spiritual life, 
as the beginning of life eternal. They have all 
been quickened by the Spirit of Christ, united to 
him as their living Head, instated in his covenant 
of grace, and justified for his righteousness im- 



(1) Jer. xvii. 7. 



(2) Psal. cxii. 1. 



300 



REFLECTIONS. 



puted to them ; and so, they have received already, 
the beginnings of eternal life, as the gift of God 
through him. " He that believeth on the Son, 
hath everlasting Kfe."(l) And again, li Whoso- 
ever liveth and believeth in me, shall never die ."(2) 
The law as a covenant of works, says (o the dead 
sinner, " Do this, and live ; Do this,/or life:'' (he 
law as a rule of life, on the contrary says to the 
living saint, " Live and do this; Do this, not f jr, 
but from life already received." All they, then, to 
whom the law as a rule of life in the hand of the 
Mediator, is given, have already, in their regene- 
ration, received the beginning of eternal life, pre- 
vious to their being capable, of performing .the 
smallest degree of obedience to the law in that form. 
They cannot obey the law as a rule of life, other- 
wise than by workingyrom life; but this supposes 
them to have life, previous to such working, and a3 
the principle of it. Christ liveth in them, and 
they live by the faith of Him. Their spiritual and 
eternal life, is the life of Christ, life which is wholly 
derived from Him ; and the rule of it, by which 
all its activity is to be regulated, is the Divine law, 
as the law of Christ. (3) .Regeneration and vital 
union with Christ, are previously and absolutely 
necessary, to the smallest act of acceptable obedi- 
ence to the law as a rule of life. 

Does the law as a rule of life, oblige believers to 
yield even perfect obedience to its precepts ? We 
ought not to infer from this, That it can either jus- 
tify them before God, or condemn them. To jus- 
tify or to condemn a man, belongs to the law as a 



(1) John iii. 36. (2) John xi. 26. (3) Gal. vi. 2. 



REFLECTIONS. 



301 



covenant, but not to it as a rule. To be under the 
law as a rule of life, is the privilege only of belie- 
vers, who are already justified freely by grace, 
through the redemption that is in Christ Jesus, and 
who are thereby placed for ever, beyond the reach 
of condemnation^ 1 ) The law as a rule, cannot jus- 
tify believers for their obedience to it, for they 
were perfectly justified in the sight of God, before 
they began their course of sincere obedience; and 
besides, their obedience is far from being perfect. 
Neither can it condemn them to eternal wrath, for 
their disobedience; for, in their justification, they 
were delivered from condemnation, before they be- 
gan, strictly speaking, to disobey it. It can indeed 
adjudge them, to endure the painful effects of pater- 
nal anger ; but not. to sufler the direful effects of 
avenging wrath. (2) The law as a rule, can direct 
and bind believers even to perfect obedience ; but 
it cannot, either justify them to eternal life, or 
condemn them to eternal death. Their title to 
eternal life, and their security from eternal death, 
have been merited for them, by the obedience and 
death of the last Adam ; and they are secured to 
them, by his intercession. This consideration 
should endear exceedingly, the holy law as a rule of 
duty to the true believer ; and should constrain 
him, to rejoice in the thought that he is bovnd, and 
in the prospect that, to all eternity he shall be 
bound, by the authority of it, to perfect and perpe- 
tual obedience. (3) 

Hence also it is evident that the main reason 



(1) Rom. viii. 1. (2) John v. 24. 

(3) Psal. cxix. 77. Rev. xxii. 3. 

26 



302 



REFLECTIONS. 



why many true believers have but little holiness of 
heart and life, is, That they have much of a legal 
spirit, still remaining in them. It is only with 
their renewed nature, that they obey, or are ca- 
pable of obeying, the law as a rule. Their unre- 
newed nature, still cleaves to the law as a covenant. 
In proportion, then, to the degree of corruption 
remaining in them, is that of their legal or old co- 
venant spirit ; and the more this prevails in them, 
the less holy they are. Evangelical or true holiness 
is, a conformity of heart and life, not to the law as 
a covenant of works, but to it as a rule of life, stand- 
ing in the covenant of grace. Although believers, 
as we said above, are wholly delivered from the 
dominion of the covenant of works, as a rightful so- 
vereign ; yet, many times, it is permitted to re- 
enter their consciences, and to usurp authority over 
them. At such times, it will venture, either to 
promise eternal life to them, for their obediencej 
or to threaten eternal death to them, for their dis- 
obedience. Now in exact proportion to the de- 
gree of their legal temper, they are disposed, to 
hearken to the voice of the law in their consciences ; 
and as far as they regard the usurped authority of 
the law as a covenant of works, they so far, disre- 
gard the high authority and obligation of it as a 
rule of duty. Believer, you cannot advance in 
holy conformity to the law as a rule, but in pro- 
portion as you, by the Spirit, do mortify your le- 
gal temper. You may be eminently strict, exact 
and uniform, in your external performance of every 
duty ; but in as far as a legal spirit prevails, and 
influences your performance of ihem, they are so 
far unholy, and unacceptable to God. He will ac- 



REFLECTIONS. 



303 



cept nothing of any of your works, but that which 
is done from evangelical principles, and in an 
evangelical manner. Nothing will more effectu- 
ally, retard your progress in true holiness, than, 
either to hope that, you shall obtain heaven for 
your works of obedience, or to fear that, you shall 
be cast into hell for your sins. If you trust to 
your habits of grace, rather than to the fulness of 
grace in Christ ; if you derive your comfort, rather 
from your lively frames, and religious attainments, 
than from Christ and the promises ; and if you 
make, either the good dispositions implanted in 
you, or the good works performed by you, the 
ground of your right to trust daily in Him for sal- 
vation, instead of trusting in him, upon the ample 
warrant afforded you, by the offers and calls of the 
gospel ; — by doing so, you will assuredly decline 
from holy and cheerful obedience, to the law as a 
rule of life. If instead of coming always as a mm 
ner, to the compassionate Saviour, and placing 
direct confidence in him, for salvation to yourself 
in particular, you refuse to trust in him, except 
when you can bring some good qualification or 
work with you, to recommend you to him ; you 
cannot advance in that holy obedience to his law, 
which is the obedience of faith.(l) 

It is no less manifest from what has been said, 
That the state to which, believers are advanced 
upon their vital union with Christ, is so far from 
being a state of liberty to commit sin, that it is a 
state in which, they are laid under the highest pos- 
sible obligations even to perfect obedience. If all 



(1) Rom. xvi. 26. 



304 



REFLECTIONS. 



men are bound to keep the commandments of Go<? ? 
because he is Jehovah ; the redeemed are especially, 
and still more firmly, bound to yield all obedi- 
ence to them, because he is not only Jehovah, but 
is besides, their God and Redeemer. None are 
under such high and strong obligations, to holi- 
ness of heart and Hfe r as the ransomed of the Lord 
are. He is their God in covenant, and this lays 
them under the firmest ties, to be his obedient, his 
holy people. He is their almighty and gracious 
Redeemer ; and, therefore, they are not their own 
but His, and are infinitely bound u to glorify him, 
in their bodies, and in their spirits, which are 
his/'(l) Why do the saints bitterly bewail, the 
strength of their corruptions, and the weakness of 
their graces; the innumerable sins of which they 
have been guilty, and the want of perfect confor- 
mity to the holy law, of which they are sensible ? Is 
it not, because they feel their infinite obligations 
not to sincere merely, but even to perfect obedi- 
ence? And why do they, in their exercise of evan- 
gelical repentance, loathe themselves in their own 
eight, for their iniquities and their abominations ?(2) 
Do they it not, because they are enabled, to ac- 
count their want of that perfect conformity to the 
law, to which they are bound, an abominable de- 
fect ? The wonderful grace of God, displayed in 
their justification, and deliverance from the law as a 
covenant of works ; instead of leaving them at 
liberty to continue in sin, disposes and powerfully 
constrains them, to " depart from all iniquity," 
and to advance resolutely, in universal obedience 



(1) 1 Cor. vi. 20. 



(2) Ezek.xxxvi.3L 



REFLECTIONS. 



305 



to the law as a rule of life. — There is not a true 
believer in the world, who does not know this by 
experience. 

What has been advanced, may also serve to 
throw some light on the doctrine of vowing to the 
Lord, and of the obligation, which arises from a 
lawful vow. Believers are far from being left at 
liberty, to vow or not to vow, as they please. They 
are expressly commanded to vow to God, and also 
to perform their vows. "Vow, and pay unto 
the Lord your God."(l) " Pay thy vows unto 
the Most High. "(2) It is clear from the Context, 
that the vows mentioned in this last passage, are 
not legal and ceremonial, but spiritual or moral 
vows; vows, which believers in all ages of the 
church, are bound, both to make and to perform. 
Isaiah, when predicting the conversion of multi- 
tudes in New-Testament-times, and especially in 
the millennial period of the church, says, " The 
Egyptians shall know the Lord in that day ; yea, 
they shall vow a vow unto the Lord, and perform 
it. r (3) Accordingly, the venerable Assembly at 
Westminster, teach, " That vowing unto God, is 
a duty required in the scond commandment of the 
moral law."(4) All true converts, in every age of 
the church, dedicate themselves, and all that they 
are, and have, and do, to the Lord ; and in doing 
so, they either expressly, or implicitly, vow to him ; 
that is to say, they solemnly purpose and promise. 
That in dependance on promised grace, or, that 
in as far as the Lord Jesus will according to his 

(1) Psal. lxxvi. 11. (2) Psal. 1. 14. 

(3) Isa. xix. 21. (4) Larg. Cat. Gluest. 108. 

26* 



S06 



REFLECTIONS. 



promise^ enable them, they shall, all the days of 
their life, yield sincere and increasing obedience, 
to his holy law as the rule of their duty. They 
do not engage or promise, to yield perfect obedi- 
ence, in their present state of imperfection, or to 
perform so much as a single duty, in the strength 
of grace already received ; but — to perform, in 
the strength of that grace which is promised, and 
which they trust will be given them, all necessary 
duties. This is not a particular, but a general vow. 
Neither is it a legal and ceremonial, but a spiritual 
and moral vow. It is the believer's baptismal vow r 
which, if opportunities be afforded, he will be sure, 
willingly, explicitly, and frequently, to renew at 
the Table of the Lord. Now, from this vow, or 
promissory oath, arises an obligationon the believer, 
to do as he has said. He vows , to perform no- 
thing, but what he was previously under the firmest 
obligations possible, to perform ; and therefore, 
though his vow cannot add to the authority of 
God in his law, nor, strictly speaking, strengthen 
those obligations to obedience, which are already 
as strong as it is possible for them, at the time, to 
be ; yet, it is the source of a new, a distinct and a 
superadded obligation. It is not, indeed, a pri- 
mary source of obligation to obedience, like those 
mentioned above ; but still, it lays the believer un- 
der a new, and a distinct, obligation to fulfil his 
engagement. He engages or obliges himself, by 
his own voluntary act, to perform sincerely all 
those duties, to which he is already bound by the 
law. And the oftener he repeats his vow, the obli- 
gation arising from it, becomes the firmer. If a 
lawful vow, with respect to things indifferent, founds 



REFLECTIONS. 



an obligation, as generally seems to be allowed ; 
much more, surely, must a lawful vow concern- 
ing necessary, duties, be binding. The new obli- 
gation to necessary duties, arising from a deliber- 
ate and solemn vow to perform them, is not in the 
least, inconsistent with those high obligations to 
them, which flow from the other sources already 
explained. It is, indeed, associated with these 
obligations ; but it is no disparagement to them. 
Should any still be disposed to question, if a law* 
ful vow respecting moral duties, can found a new 
and distinct obligation to perform them ; I would 
only add that, It either lays the believer who 
makes it under a new obligation, or it does not. 
There can be no medium here. If it lay him un- 
der an obligation, it must be an obligation pos- 
terior to those considered above, and therefore, 
a new and distinct one. If it lay him under 
no obligation it will follow, that lawful vows do 
not bind : if they do not bind or impose an ob- 
ligation, they cannot be broken ; and if so, the 
saints in all ages, have acted an unwise, yea, and 
a superstitious part, when they have confessed, and 
bitterly bewailed, their breach of vows. Many 
professors of religion in our day, seem unwilling 
to vow to the Lord ; for fear that, by the breach 
of vow 7 s, they should increase the number of their 
sins. But this discovers, both a want of knowledge, 
and a want of sincerity. Henry, in commenting 
on Isaiah xiv. 23, says well, " If the heart be 
brought into obedience to Christ, and made will- 
ing in the day of his power, - - - the tongue will swear 
to him, will lay a bond upon the soul, to engage it 
for ever to him ; for he that bears an honest mind, 
doth never startle at assurances." 



808 



REFLECTIONS. 



In conclusion : Believers are under every obli- 
gation, not only to obedience to the Divine law, 
but to free and voluntary obedience. They are 
bound to yield such obedience, as cannot be per- 
formed under the law as a covenant of works, as 
cannot be performed from the principle, either of 
slavish fear, or of servile hope. They are under 
the strongest ties, to yield voluntary obedience to 
the law as a rule of life. They are firmly bounds 
but it is to free obedience ; to the obedience, not 
of slaves or hirelings, but of sons and daughters. 
The Lord Jesus says in his law, to them, as on a 
particular occasion, he did to his disciples, "Freely 
ye have received, freely give.''(l) He, with infinite 
willingness, obeyed the law as a covenant for them ; 
in order that they by his grace, might with sincere, 
and in due time with perfect willingness, obey it 
as a rule. The law as a rule of life to believers, 
has, as was said above, no threatening of eternal 
death, and no promise of eternal life, annexed 
to it. No obedience, therefore, is suitable to it, 
but that which is free and voluntary, proceeding 
from love to God, delight in his will, and con- 
cern for his glory. In proportion T accordingly, as 
the saints are enabled, to believe the astonishing 
love of God with application to themselves, and to 
contemplate the infinitely free grace, manifested in 
redeeming them from the broken covenant of 
works, and in bringing them under the law of 
the hand of Christ ; they yield free and uncon- 
strained obedience to this law. Made ,( a willing 
people in the day of the Redeemer's power," they 
obey willingly, and that, not from legal, but from 
(1) Matth. x. 8. 



THE NATURE, NECESSITY, &C. 309 



evangelical motives. They study to do what the 
Lord requires, because He commands them, and 
in order to please and honour Him. They hate 
all manner of sin, because it is hateful in itself, and 
because He hates it. With holy abhorrence, they 
forsake iniquity, because he forbids it, and in or- 
der that, they may not displease or dishonour Him. 
And though their obedience will not be absolutely 
free, till it be absolutely perfect ; yet the freeness 
of it, will always be in exact proportion to the 
strength and frequency, of their actings of faith 
and love. — When a man is habitually attentive to 
the manner^ as well as to the matter, of every act of 
obedience; it is a good evidence, that he is dead 
to the law as a covenant, and is brought under the 
obligation of it as a rule ; that the law T as a covenant 
is begun to be erased from his heart, and the law as 
a rule, to be written on it. 



CHAPTER XII. 

OF THE NATURE, NECESSITY, AND DESERT OP 
GOOD WORKS. 

Good works are such actions or deed??, as are 
commanded in the law of God as a rule of life. 
An action is a good work in the view of men, when 
it is materially: good ; that is, when the matter of 
it, appears agreeable to the letter of the law, and 
when it is profitable, either to the individual him- 
self who performs it, or to any other. But nothing 



310 THE NATURE, NECESSITY, &C. 

is a good work in the sight of God, except it be 
formally, as well as materially good. While the 
matter of it must accord to the letter, the form 
must, in some degree, correspond to the spirit of 
the holy law. No man, whilst he is under the law 
as a covenant of works, can do a single action that 
is formally good. He must be a true believer, jus- 
tified by faith, dead to the law as a covenant, un- 
der the law as a rule, and "created in Christ Jesus 
to good works ;' ? before he can perform the smallest 
action, t hat will be good and acceptable in the sight 
of God.(l ) Good works cannot be done, but in obe- 
dience to the law in the hand of the Mediator, as an 
authoritative rule of conduct ;. and cannot be per- 
formed, but by persons, who are vitally united to 
Him as the last Adam, and who have communion 
with him, in his righteousness and fulness.(2) A 
man, in order to perform the smallest good work, 
must be justified on the ground of the perfect righ- 
teousness of Christ imputed to him ; and therefore, 
his good works arrive too late, to form any part of 
his justifying righteousness. As it is impossible for 
a man, to be justified in the sight of God, by the 
works of the law before conversion ; so it is equally 
impossible for him to be justified by his good works 
after it. Good works will, indeed, justify the be- 
lievers profession of faith, before men ; but not his 
person, before God. Such works, not being per- 
formed under the law as a covenant, and at the same 
time, not being perfect, cannot enter into the ground 
of his justification ; but, they manifest him to have 



(1) Rom.v. 6. 



(2) John xv. 5. 



THE NATURE OF GOOD WORKS. 311 



true faith, and to be already justified by faith ; and 
so, they evidence his profession of faith before men, 
to be sincere. (1 ) As good works are strictly enjoined 
in the law of God, and as it is of the highest import- 
ance to the honour of God, and also to the advance- 
ment of holiness and comfort, in believers them- 
selves, that they understand well the nature, the ne- 
cessity, and the desert, of such works, I shall here 
consider briefly, each of these in order. 

Sect. T. Of the nature of good works. 

Holiness of life, or the constant practice of 
good works, proceeds from that holiness of heart, 
which is imparted to elect sinners, in regeneration 
and sanctification : and it consists in their confor- 
mity of life, to the law as a rule of duty. The ha- 
bitual and constant performance of good w 7 orks, is 
the same as holiness of life ; and it is the distin- 
guishing character of every adult person, who so 
believes in the Lord Jesus, as to have the begin- 
nings of eternal life. — Here it will be necessary, 
briefly to point out, What it is that constitutes an 
action, a good work in the sight of God, the om- 
niscient and sovereign Judge of all. 

Much more is requisite for this purpose, than 
merely a good intention. A man may, in his ac- 
tions, propose to himself a good end, or may have 
an apparently good intention to serve, whilst, yet, 
he is ignorant of the holiness and spirituality of the 
Divine law. (2) Many, with what has appeared to 
themselves, to be the best intention, have done, and 

(1) Gal. ii. 16. Philip, iii. 9. James ii. 24. 

(2) 1 Tim. i. 7. 



312 THE NATURE OF GOOD WORKS. 



still do, things which are expressly forbidden in the 
holy law of God.(l) The sovereign authority of 
God in his law, obliges men to regulate, not only 
their ends of acting, but their principles, inclina- 
tions, and the matter and manner of their actions, 
by that Divine standard. (2) The following things 
especially, are requisite to constitute our works of 
obedience, good works : 

1. They must be such as are required in the law 
of God, and be performed in obedience to his holy 
will, expressed in the precepts of his law. " He 
that keepeth the commandment, keepeth his own 
soul.(3) " He that doeth the will of God, abideth 
for ever."(4) The law of God is the revelation of 
his sovereign will, and therefore, it is the authori- 
tative rule of our obedience. No action, then, 
is a good work, except it be performed agreeably to 
bis will, and as an act of obedience to his com- 
mands. 

2. They cannot be accounted good works, unless 
they be raised on a good foundation. Our works 
cannot be good, unless they be works of new and 
evangelical obedience ; and this they cannot possi- 
bly be, except they be built on a new and evange- 
lical foundation. Good works cannot stand, but on 
a good or an evangelical ground ; namely, the 
doctrines, offers, invitations, and promises of the 
gospel, and especially, the glorious doctrine of 
justification, only for the righteousness of Christ 
imputed, and received by faith ; as also the holy 
law, in consequence of the second Adam's fulfilling 



(1) Johnxvi. 2. 
(3) Prov. xix. 16. 



(2) Deut. xii. 32. Mark xii. 30, 31. 
(4) 1 John ii. 17. 



th£ nature of good works. 



313 



of it, divested of its federal form to believers, and 
in and by Him, given them, as the only and im- 
mutable rule of their new obedience. " If ye knotv 
these things," said our Lord to his disciples, u hap- 
py are ye if ye do them." (1) And the apostle Paul, 
" These things," namely, the things mentioned in 
the immediately preceding context, u I will that 
thou affirm constantly, that they which have be- 
lieved in God, might be careful to maintain good 
works."(2) 

3. It is also requisite that they flow from evan- 
gelical principles. They cannot be spiritually good, 
nor acceptable to God, except they proceed from 
good principles of action. But no principles are 
good, unless they be evangelical. It is not suffi- 
cient for this pu -*ose, that our performances b6 
barely moral, as many of the actions of Heathens 
were ; they must be evangelical and holy likewise* 
They must flow from such evangelical principles as 
these A soul regenerated by the quickening Spi- 
rit of Christ ; a mind enlightened with the saving 
knowledge of Christ, and of the truth as it is in 
Him ; union with Christ, and with God in hirri, 
by a living faith ; communion with Christ in his 
righteousness and fulnes?, and with God in him ; 
a conscience sprinkled with his justifying, and 
peace-speaking blood ; and a heart sanctified and 
comforted by his Holy Spirit.(3) They must pro- 
ceed more immediately, from principles and ha- 
bits of faith, hope, and love, in a sanctified souL 
" Without faith) it is impossible to please God."(4) 



(1) Johnxiii. 17. (2) Tit. iii. 8. 

m Ezek. xxxvi. 25—27. Matth. xii. 35. (4) Heb. xi. 6. 
27 



314 



THE NATURE OP GOOD WORKS. 



" Every man that hath this hope in him, purifieth 
himself, even as he is pure."(l) " This is the love 
of God, that we keep his commandments. "(2) 

4. We must be excited to the performance of 
them, by evangelical motives only. To render our 
works spiritually good, it is not enough that they 
proceed from good principles : they must, more- 
over, be influenced by good motives, deeply affect- 
ing and determining our hearts ; such as these : — 
The astonishing love and grace of God, manifested 
in his gospel;(3) the sovereign authority, and will of 
God, as our covenant-God and Father, declared 
in his law as the rule of our duty ;(4) our deliverance 
from condemnation, and the ample security from 
eternal death, which the blood of Christ affords 
us ;(5) the promise and the hope of " eternal life, 
as the gift of God through Jesus Christ our Lord ;"(6) 
and the perfect pattern of good works, which 
Christ has proposed for our imitation."(7) 

5. Another requisite is, that they be performed 
in a special manner. It is necessary that the man- 
ner, as well as the matter, of our works, be spiritu- 
ally good and acceptable to God. The manner 
of performing them must be evangelical, suited to 
the state, the privileges, and the prospects of be- 
lievers. They cannot be good works, except they 
be performed inwardly, as well as outwardly ; for 
" the law is spiritual," and it requires the obedi- 
ence of the whole heart, as well as of the whole life. 

(1) 1 John iii. 3. (2) 1 John v. 3. (3) 1 John iv. Ik 

(4) 1 Thess. iv. 3. Exod. xx. 2, 3. 2 Cor. v. 14. 

(5) 1 Cor. vi. 20. 1 Pet. i. 17— 19. (6) Tit. 1,2. Rom.vi.23, 
(7) 1 Pet. ii. 21. Heb.xii. 1— 3. 



THE NATURE OF GOOD WORKS. 315 

They must, in order to their being good works, 
be performed, in the exercise of trusting with firm 
confidence, that Christ will, every moment, afford 
us grace, to enable us to perform them accept- 
ably ;(1) in the exercise of a lively hope ;(2) in the 
exercise of supreme love to Christ, and to God in 
him ;(3) in the exercise of adoring gratitude to the 
Lord, for all his benefits bestowed and promised ;(4) 
and in the exercise also, of evangelical contrition 
and humiliation ; counting ourselves, utterly " un- 
worthy of the least of all his mercies,"(5) and indebt- 
ed wholly to his sovereign grace, for all our salva- 
tion. (6) They are good works, only in proportion 
as they are performed, in the exercise of spiritual 
graces, and in the strength of promised grace. 

6. Once more: It is no less requisite, that we 
propose to ourselves good ends'm performing them. 
The ends, which we propose to ourselves in the 
practice of them, must be evangelical, as well as 
our principles, motives, and manner. They can- 
not be accounted good works, except our chief or 
ultimate end in doing them, be the glory of God 
in Christ, as our God. (7) Nor is it sufficient for 
this purpose that in them, we virtually and habi- 
tually intend the glory of God : it will be necessary 
that, in performing each of them, we actually aim 
at the glory of his holy name, as our highest end. 
It is also requisite, that in our practice of them, 
we have it ever in view, in subordination to the 

(1) 1 Tim. i. 5. Philip, iv. 13. Heb. xi- 6. 

(2) 1 Pet. i. 3, 4. (3) 1 Tim. i. 5. Rom. xiii. 10. 
(4) Psal. cxvi. 12—14. (5) Gen. xxxii. 10. 

(6) Eph. ii. 8—10. (7) 1 Cor. x. 31. 



316 



THE NATURE, &C. 



manifested glory of God, to advance in conformity 
of heart and of life, to our great Redeemer ;(1) to 
embrace every opportunity of doing good to all 
around us;(2) and to prepare for the full and ever- 
lasting enjoyment of God, Father, Son, and Holy 
Spirit, as our infinite portion. (3) 

Now the performances of real Christians have, 
in a higher or lower degree, all these requisites ; 
and therefore they are strictly speaking, good 
works. The depravity that remains in the hearts 
of believers, hinders, indeed, their works from being 
perfectly good ; but it cannot prevent them from 
being truly or spiritually good, and " accept- 
able to God through Jesus Christ." The good 
Spirit of God, dwells in all the saints, and " works 
in them, both to will and to do,~ of his good plea- 
sure."^) He has begun, and he promotes, a good 
work of grace in their hearts ; and from this, pro- 
ceed all good works of obedience in their lives. (5) 
But, seeing their best actions are not yet perfectly 
good, they ought so to increase and "abound in 
every good, work," as constantly to press on toward 
perfection in holiness. They are commanded to 
increase more and more, in the strength and live- 
liness of their spiritual graces, and in the zealous 
and diligent performance of their necessary duties(6) 

(1) 1 Pet. i. 15, 16. Philip, iii. 10—14. 

(2) Matth. v 16. (3) Psal. Ixxiii. 25, 26, 
(4) Philip, ii. 13. (5) Philip, i. 6. 

(6) 2 Pet. iii. 18. 1 Thess.iv. I- 



THE NECESSITY OF GOOD WORKS. 317 

Sect. II. Of the necessity of good works. 

In this Section, I shall, first, endeavour to show, 
for what purposes, good works are not necessary; 
and next, in what respects, or for what ends, they 
are necessary. 

In the first place, I am to show, for what pur- 
poses they are not necessary. 

1. Good works are not necessary, to move God 
to be merciful mid gracious to us. They are not 
needful, to recommend us so to the favour of God, 
as to excite his compassion and good will to us, or 
to produce the smallest charge in his intentions 
concerning us. The change to be promoted by 
the continual practice of good works, will be only 
in ourselves. It cannot be in God. " He is in 
one mind, and who can turn him ?" He is Je- 
hovah, he changeth not. Our holy performances, 
do not render God more willing than he is already, 
to show mercy, or give grace to us ; but they are 
means of rendering ourselves more and more will- 
ing to receive his mercy and his grace. We 
must, then, never depend on our own good works, 
but always on the spotless righteousness of Christ, 
and on the gracious promises of God, for all the 
effects of his mercy and favour. 

2. Our good works are not necessary, to afford 
us a right to trust in Christ for salvation. They 
cannot obtain for us, a right to believe in the Lord 
Jesus ; nor is it requisite that they should. The 
commandment of the law, to believe in the name 
of Jesus Christ,(l) together with the offers, in vita* 



(1) i John iii. 23. 
27* 



318 THE NECESSITY OF GOOD WORKS. 

tions, and promises of the gospel, affords us all the 
right or warrant that is requisite, to come as sin- 
ners to the Saviour, and to place the confidence of 
our hearts in him, for his whole salvation. These 
afford to us, in common with all the other hearers 
of the gospel, a full right, as sinners of mankind, to 
approach, and, with the firmest confidence to trust 
in him ; and, therefore^ we have no need to pro- 
cure by our performances, the smallest degree of 
right to come to him.( I) Our good works are neces- 
sary for other purposes, but not for this. " Christ 
Jesus came into the world to save sinners? and 
Ci not to call the righteous, but sinners to repent- 
ance." We must, therefore, approach and trust 
in Him as sinners utterly unworthy of him ; and 
that, without looking for any good qualities or 
works of our own, either to recommend us to his 
regard, or to entitle us to trust that he will save 
us. — How r can our good, works be necessary, to 
afford us a right to trust in the Saviour, when we 
must begin to trust in him, before we can perform 
the smallest good work ? 

3. Neither are good works necessary, to acquire 
for us a personal interest in Christ. So far are 
they from being requisite to merit, or so much as 
to obtain for us a saving interest in Jesus Christ ; 
that our being previously interested in Him, is in- 
dispensably necessary to our being capable of per- 
forming, so much as the very smallest of them. (2) 
Good works, then,, can have no place, in procur- 
ing for us a personal interest in the Saviour. If is 
necessary to qualify us for them ; but they are not 



(l)I§a. lv.l. Rev.xxii. 17. (2) Eph. i. 6. John x*. 5. 



THE NECESSITY OF GOOD WORKS. 319 

necessary to confer on us, a right to it. They are 
indeed an evidence of it, but not a procuring 
cause : they follow upon it, but do not go before it. 
They can have no existence before it ; and there- 
fore, they can neither entitle us to it, nor qualify 
us for the reception of it. A personal interest in 
Christ, must either be received as a gift of sove- 
reign grace, by faith only, or not received at all. 
Many convinced sinners err greatly in this matter. 
They hope that, their reformations, their frames, 
and their performances, will so recommend them 
to God, as to procure for them, a saving interest 
in the person and work of Christ. Thus, they 
themselves, try to begin the work of their salvation, 
and then, to trust that the Saviour will help it for- 
ward. But this is, to " seek righteousness not by 
faith, but as it w T ere by the works of the law, and 
to stumble at that stumbling-stone."(l) No man 
can attain a saving interest in Christ, until he be 
made willing, to receive it as a gift of infinitely free 
grace. 

4. Goods works are not requisite, to acquire for 
us, aright to incr easing degrees of sanclijieation. 
We ought, indeed, to employ them diligently, as 
means of growing in habits of grace ; but we must 
not hence conclude, that they are needful to procure 
for us, a title to those influences of sanctifying 
grace, which are every moment requisite, for in- 
creasing our habits of grace, and exciting them to 
exercise. They are necessary as means, and also 
as evidences, but not as procuring causes, of pro- 
gressive holioess. It is not the good fruit that 



(1) Rom. ix. 32. 



320 THE NECESSITY OF GOOD WORKS. 

makes the tree good ; but, on the contrary, it is 
the good tree, that produces the good fruit. It is 
not the good works of believers, but the infinitely 
perfect righteousness of the second Adam, that en- 
titles them to increasing holiness, both of heart and 
life. And therefore, while they ought to be dili- 
gent and zealous, in performing all good works ; 
they must not presume to place the least depend- 
ance on their performance of them, for a title to 
continued supplies, either of sanctifying, or of com- 
forting grace. Instead of trusting to their own en- 
deavours, for a continued increase of inherent 
holiness, their duty is, to rely on the righteousness 
of Jesus Christ, for their whole title to it. They 
ought to rely on his surety-righteousness, as much, 
for a title to sanctification, as for a right to justifi- 
cation. It is by faith in the Lord Jesus, as their 
" righteousness and strength," that they are sanc- 
tified, as well as justified.(l) While then they 
trust constantly in Christ himself for continual sup- 
plies of sanctifying grace ; they must, instead of 
depending on their own works, rely daily on his righ- 
teousness alone, for all their title to those supplies. 
Though good works are indispensably necessary, in 
them who are sanctified ; yet they are so far from 
being requisite to procure for the saints, a title to 
progressive sanctification, that these could not per- 
form so much as one of them, till after they began 
to be sanctified. 

5, Once more: Good works have no place in 
obtaining for the saints, a right to eternal life in 
heaven. " Eternal life is the gift of God, through 

(1) Acts xt. 9. ICor.vi. 11. Col. ii. 12. 



THE NECESSITY OF GOOD WORKS. 321 



Jesus Christ our Lord." It is " a purchased pos- 
session ;" purchased for all his spiritual seed, by 
the obedience unto death of the second Adam. It 
is an inheritance; which He " the heir of all things," 
bequeaths to them, and of which they attain pos- 
session, not on the ground of their own good works, 
but by union and communion with Him. It is not 
their own good deeds, but his righteousness, that 
is meritorious of eternal life for tlrem. " Not by 
works of righteousness which we have done" says 
the apostle Paul, " but according to his mercy he 
saved us."(l) It is Christ only, who " hath obtained 
eternal redemption" for believers. (2) They are ac- 
cepted as righteous in the sight of God, and en- 
titled to eternal life, not for their own good works, 
but " only for the righteousness of Christ imputed 
to them, and received by faith alone." It is " by 
the righteousness of one" that grace, or " the free 
gift, comes upon all men who believe, unto justifi- 
cation of life :" For, — c; by the obedience of one, 
shall many be made righteous."(3) Were the good 
works of believers, to entitle them in the smallest 
degree to salvation, their salvation would, in the 
same degree, be of debt to them, and not of grace. 
But it is not by any merit of theirs, but by the sove- 
reign grace of God, that they are saved. "(4) Be- 
sides, if their good works, afforded them a right or 
claim to eternal life, it would inevitably follow. 
That they could not have a right to it, till after 
they had performed them all. But the infinitely 
perfect righteousness of Jesus Christ, gives them 

(1) Tit. iii. 5. (2) Heb. ix. 19. 

(3) Rom. v. 18, 19, (4) Eph. ii.8, 9, 



322 THE NECSSITY OP GOOD WORKS. 

in their justification, a complete right to life eter- 
nal, and that before they begin to do one good 
work.(l) Indeed believers, although they could 
perform even perfect obedience, could yet yield no 
degree of obedience, but what they owed to the 
Lord ; and therefore, even their perfect obedience, 
could not merit the least favour from Him. And 
as their good works, can give them no meritorious 
right to eternal life ; so neither can they afford 
them a pactional title to it : for, by the consum- 
mate righteousness of Jesus Christ imputed to 
them, they have already, both the one right, and 
the other, and that in the highest possible degree. 
Though good works then are not necessary, in 
order to procure or obtain, a right to eternal salva- 
tion ; yet they are the necessary duties of all, who 
are justified and entitled to that salvation. They 
are the consequences yof salvation already procured ; 
and they are the antecedents, which prepare believ- 
ers for the salvation to be still attained. At the 
same time, however, they are not causes of obtain- 
ing the possession, either of the beginning, or the 
progress, or the consummation of salvation. They 
are indispensably necessary, in all adult persons 
who shall be saved ; but not necessary, to obtain or 
acquire salvation. Believers are saved, not by 
their good works, but to them, as effects, and evi- 
dences, of their salvation already begun. These 
words of the apostle Paul, " They do it to obtain 
a corruptible crown, but we, an incorruptible,' 5 will 
not prove, that good works are necessary to obtain 
eternal salvation : for the verb in the Original, pro- 



(1) Rom. iv. 4—6. 



THE NECESSITY OF GOOD WORKS. 323 

perly signifies, to receive^ or apprehend ;(1) and, it 
is so rendered by our Translators, in the imme- 
diately preceding verse. Believers are not saved, 
eitheir by their works, or for them, or according to 
them. Not by them; "Not by works of righ- 
teousness which we have done, but according to his 
mercy he saved us, &c."(2) Not for them ; 
Not for your sake do I this, saith the Lord God, 
be it known unto you.(3) Not according to thern ; 
" He hath saved us, and called us w 7 ith an holy 
calling, not according to our works, but according 
to his own purpose and grace."(4) Men are, indeed, 
to be judged according to their works ; but are not 
to be saved according to them. The rule of judg- 
ment will be the law ; but the rule of salvation will 
be the gospel. 

I proceed now, as was proposed, to show, In 
what respects, or for what important purposes^ 
good works are indispensably requisite. 

1. They are necessary, as just acknowledgments 
of God's sovereign authority over believers, and as 
acts of obedience to his righteous commands. "For 
this is the vnll of God, ,J says an Apostle, "even 
our sanctification."(5) The infinite Majesty of hea- 
ven, hath not laid aside his right of dominion over 
believers, by affording them deliverance from con- 
demnation, and a right to eternal life ; but, on the 
contrary, hath, in that wonderful way, laid them 
under additional obligations to " holiness in all 
manner of conversation." The glorious liberty to 
which he has called them, is given them for this 
purpose, " That they may serve him without fear, 

(1) 1 Cor. ix. 25. (2) Tit. iii. 5. (3) Ezek. xxxvi. 32. 
^4; 2 Tim. i ? 9. (5) 1 Thess. iv. 3. 



324 THE NECESSITY OF GOOD WORKS. 



in holiness and righteousness before him, all the 
days of their life."(l) He has delivered them from 
the law as a covenant, for this very end. That, ac- 
cording to the law as a rule, " They might serve 
him in newness of Spirit," and "be careful to 
maintain good works." The sovereign will of God 
as the supreme rule of duty, is expressed in his 
commands; and therefore, universal and perpetual 
obedience to them, is necessary. 

2. Good works are indispensably requisite, as be- 
ing one special end of the election, redemption ^re- 
generation, and effectual vocation, of the objects 
of God's everlasting love. They are one design of 
the election of sinners. % The God and Father of 
our Lord Jesus Christ, hath chosen us in him," says 
the apostle Paul, " that we should be holy, and 
without blame before him in love."(2) They are also 
one end of the redemption of elect sinners. For 
the same Apostle says, Christ gave himself for 
us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of 
good works. ?, (3) They are one of the designs too, 
of the regeneration of God's elect. " We are his 
workmanship," says our Apostle, 11 created in 
Christ Jesus unto good works, which God hath be- 
fore ordained that we should walk iu them."(4) 
Good works, are the native and necessary opera- 
tions of a regenerate and sanctified soul. Grace 
in the heart, is a living, an operative, principle of 
holiness, in the life. Good works are likewise one 
of the ends to be attained, by their effectual voca- 
tion. u As he which hath called you is holy," says 



(1) Luke i. 7i, 75. 
(3) Tit. ii. 14. 



(2) Eph. i. 4. 
(4) Eph. ii. 10. 



THE NECESSITY OF GOOD WORKS. 325 



the apostle Peter, " so be ye holy in all manner of 
conversational) 

3. Good works are also necessary, inasmuch as 
they are one great design of the gospel, and of the 
ordinances and providential dispensations of the 
Lord. As for the gospel, it is t{ the mystery of 
godliness f\2) "the doctrine which is according to 
godliness«"(3) The doctrine of the gospel, is not 
speculative merely ; it is also transforming and 
practical. It is not only the instrument of en- 
lightening the mind, but also of renovating the 
will, and of rectifying the affections, of the soul. 
In the hand of the Holy Spirit, it is a fire which 
penetrates, warms, softens, quickens, purifies, and 
comforts the heart. It is alight which assimilates,(4) 
and truth which sanctifies.(5) It is also " the law 
of the Spirit of life in Christ Jesus, which, by mak- 
ing believers free from the law of sin and death," 
brings them " under the law to Christ."(6) The de- 
sign too of the ordinances of the gospel, is, That 
sinners may be converted to the love and practice 
of holiness ; and that saints may be enabled ¥ to 
abound more and more in every good word and 
work." This is the design likewise of all provi- 
dential dispensations to the children of God. If 
they be favoured with prosperity, it is, that the 
goodness of God, may constrain them to " bring 
forth fruits meet for repentance f or, if they be vi- 
sited with adversity, it is, << that it may yield the 
peaceable fruit of righteousness to them."(7) 

4. It is indispensably requisite that believers per- 

(3) 1 Tim. vi. 3. 
(6)1 Cor. ix.21. 



(1) 1 Pet. i. 15. (2) 1 Tim. iii. 16. 
(4) 2 Cor. iii. 18. (5) John xvii. 17. 
(7)Heb.xii.ll. 



326 THE NECESSITY OF GOOD WORKS* 



form good works, as expressions of gratitude to 
their God ami Saviour, for all his inestimable bene- 
fits vouchsafed to them. They are bound to be 
always grateful and thankful to the Lord, for his 
great goodness to them, in creation, in providence, 
and especially in redemption. It is "he who has 
made them, and not they themselves. He has pre- 
served them amidst innumerable dangers, and has 
liberally supplied their various wants. He has dis- 
tinguished them from all others of the sons of men, 
l>y the greatness of their privileges, and the ines- 
timable value of their enjoyments; by the innu- 
merable instances of his kindness, and the rich 
abundance of his favours. He has also, in the im- 
mensity of his love, sent his only begotten Son, to 
redeem them to himself by his blood, and to merit 
for them the full and endless fruition of Himself, 
in the mansions of bliss. Moreover he has sent 
his Holy Spirit to dwell in them, to apply redemp- 
tion to them, and by his sanctifying and comfort- 
ing influences, to prepare them for every good 
work, and to advance them to the full enjoyment 
of eternal life. How boundless, then, how inex- 
pressible, is the debt of adoring gratitude which 
they owe, to the Father, to the Son, and to the 
Holy Spirit ! Now, what does the Lord require of 
them, in return for all his benefits ? Nothing but 
that they should " be ready to every good work," 
and be " zealous for good works." Having been 
bought with a price of infinite value, they are no 
more their own, but are indispensably bound, " to 
glorify God in their body, and in their spirit, which 
are his," by a spiritual, universal, and cheerful 
obedience to Him. It is the will of their sove- 
reign Benefactor, that they express their gratitude 



THE NECESSITY OF GOOD WORKS, 327 



to Him, for the inestimable blessings of his grace; 
by taking pleasure in keeping all his command- 
ments, and by showing themselves " patterns of 
good works."(l) 

5. Good works are no less necessary, as they 
are our walking in the way which leads to heaven. 
Jesus Christ "is the way ."(2) Faith and holiness 
are, our walking in him as the way. This w r ay, 
accordingly, is called, u The way of holiness, or, 
The holy way ;"(3) inasmuch as none can walk 
in Christ, otherwise than by faith, and by that ho- 
liness of heart and life, which is u the obedience of 
faith." As no man can arrive at heaven, but by 
Christ, so " without holiness," or walking in Him, 
"no man shall see the Lord."(4) None is in the 
way to heaven, but he who, by a life of faith, and 
the practice of those good works which are the 
fruits of faith, is advancing toward perfection of 
holiness. It is the order immutably fixed in the 
everlasting covenant, That a man be made holy in 
heart and in life, before he be admitted to see and 
enjoy God, in his holy place on high. The love 
and practice of good works, then, in one who has 
an opportunity of performing them, are necessary^ 
as appointed means of disposing or preparing him, 
for the holy enjoyments, and employments, of the 
heavenly sanctuary. The redeemed, therefore, who 
are in the way to the celestial city, are " zealous for 
good works," and " fruitful in every good work."(5) 

6. They are also indispensably requisite, in or- 
der to evidence and confirm the faith of the saints. 

(1) Tit. ii. 7. (2) John xiv. 6. (3) Isa. xxxv. 8. 

(4) Heb. xii. 14. (5) CoL L 10. 



328 THE NECESSITY OP GOOD WORKS. 

Wherever a living and a saving faith is, good 
works are, in every adult believer, the native fruits 
and proper evidences of it. " Show me," says the 
apostle James, " thy faith without thy works, and 
I will show thee my faith by my works."(l) Sincere 
obedience is the necessary consequence, and there- 
fore a necessary evidence, of justifying and saving 
faith. Good works are " works of faith," works 
performed in faith, and proceeding from it as the 
living principle of them. Whatever seeming evi- 
dences of true faith, then, a man may have, they 
are all to be regarded as counterfeit and delusive, if 
he do not, at the same time, love and practise good 
works. Such works do not only evidence a living 
faith, but they also encourage the believer resolutely 
to persevere in renewing his exercise of faith ; and, 
so, they prove means of confirming his faith. 

7. Good works are necessary to believers, for 
making their calling and election sure to them. 
Although such works, afford a man no right to 
eternal salvation ; yet they are an infallible proof to 
him, that he has a personal interest in it, and a 
sure title to it. They, under the witnessing of the 
Holy Spirit, supply the believer with arguments, 
which, not only serve to confirm his assurance of 
faith, but to increase his assurance of personal in- 
terest, in Christ and his great salvation. " Hereby 
we do know that we know him," says the beloved 
disciple, " if we keep his commandments." " Whoso 
keepeth his word, in him verily is the love of 
God perfected : hereby know we that we are in 
bim." (2) To the same purpose the apostle Peter 



(lr) James ii. 18, 



(2) John ii. a, 



THE NECESSITY OF GOOD WORKS. 329 

says, " Giving all diligence, add to your faith, 
virtue ; and to virtue, knowledge ; and to know- 
ledge, temperance ; and to temperance, patience ; 
and to patience, godliness ; and to godliness, 
brotherly kindness ; and to brotherly kindness, 
charity." " Give diligence to make your calling 
and election sure : for if ye do these things, ye 
shall never fall."(l) Without the diligent perfor- 
mance of good works, no believer can attain as- 
surance of his personal interest in eternal salva- 
tion, far less, establishment in that assurance. 

8. Good works are indispensably requisite, for 
the maintenance or continuance^ of peace and joy 
in the Holy Ghost. Though such works, are not 
procuring causes of spiritual peace and joy ; yet, 
as fruits of righteousness imputed, and fruits of 
faith, they always accompany that peace and joy, 
which issues from the lively exercise of faith. (2) The 
consolation, which flows from the vigorous exercise 
of an appropriating faith, and from cheering dis- 
coveries of personal interest in the covenant of 
grace, cannot be retained, without unwearied dili- 
gence in the exercise of spiritual graces, and in 
the performance of good works. If believers would 
know by experience, that " Wisdom's ways are 
ways of pleasantness, and all her paths are peace ;"(3) 
and if they would enjoy a continued sense of re- 
deeming love, and a sweet foretaste of heavenly 
felicity ; they must be habitually careful, not only 
to maintain, but to be rich in good works. 

9. Good works are no less needful, in order to 

(1) 2 Pet. i. 5—7. 10. (2) Psal. cxix. 165. 2 Cor. i. 12. 
(3) Prov. iii. 17. 

28* 



330 THE NECESSITY OF GOOD WORKS. 

adorn the doctrine of God our Saviour, and our 
profession of that holy and heavenly doctrine. The 
apostle Paul gave this charge to Titus, " Exhort 
servants to be obedient unto their own masters, 
and to please them well in all things ; not answer- 
ing again ; not purloining, but showing all good 
fidelity ; that they may adorn the doctrine of God 
our Saviour, in all things."(l) Believers cannot 
otherwise be a credit to the gospel, and to their 
holy profession of it, than by a cheerful, and dili- 
gent, performance of every good work.. It is only, 
by the love and practice, of universal holiness, that 
they can strike a conviction of the holiness, excel- 
lence and efficacy, of the gospel of God our Savi- 
our on the consciences of hardened sinners around 
them. No other practice than that of good works 
in all their variety, becomes the gospel of Christ. 
It is only " the beauty of holiness," that is suitable 
and ornamental to his glorious gospel. If belie- 
vers, then, would not afford occasion to the enemies 
of the Lord Jesus, to blaspheme his glorious name, 
to speak evil of the way of truth, and to conclude 
that, all who profess faith and holiness, are hypo- 
crites and imposters, they must " diligently follow 
every good work." " If,, while men seek to be 
justified by Christ, they themselves also are found 
sinners;" this reflects much dishonour on our 
great Redeemer, and makes " Him the minister 
of sin."(2) 

10. Good works are also requisite to stop the 
mouths of wicked men, and to prevent offence. 
u For so is the will of God," says an Apostle, 



(l)Tit.ii.9, L0. 



(2) Gal. ii. 17. 



THE NECESSITY OF GOOD WORKS. 331 

" that with well-doing, ye may put to silence the 
ignorance of foolish men. "(1) They are necessary 
likewise to gain over unbelievers, and other ene- 
mies of the truth, and to recommend faith and ho- 
liness to their esteem. It is, by the faithful and 
cheerful performance of every good work, that be- 
lievers commend the Lord Jesus, and the way of 
truth and holiness to the consciences of all around 
them. 

11. They are necessary, moreover, for the edifi- 
cation and comfort of fellow Christians. Our 
blessed Lord, therefore, gives his disciples this high 
command ; " Let your light so shine before men, 
that they may see your good works, and glorify 
your Father which is in heaven. "(2) And the 
apostle Paul informed the believers at Corinth, That 
their zeal, in contributing readily, and seasonably, 
for the poor saints at Jerusalem, a had provoked 
very many."(3) The same apostle informs us, 
that the doctrines of grace, and the good works to 
which they tend, "are good and profitable unto 
men. ''(4) Such works are highly necessary, not 
only for the edification and comfort of individual 
believers, but also for the peace, security, and glory 
of the church. 

12. Finally, Good works are indispensably requi- 
site, for promoting before the world, the manifest- 
ed glory of Christ, and of God in him. The apos- 
tle Paul prayed for the believers at Philippi, u That 
they might be sincere, and without offence till the 
day of Christ ; being filled with the fruits of righte- 

(f) 1 Pet. i. 15. (2) Matth. v. 16. (3) 2 Cor. ix, 2. 
(4) Tit.iii.& 



» 332 THE DESERT OF GOOD WORKS. 

ousness, which are by Jesus Christ, unto the glory 
and praise of GodV'(l) The Lord Jesus said to his 
disciples, " Herein is my Father glorified, that ye 
bear much fruit."(2) Believers then must endea- 
vour, " whatever they do, to do all to the glory of 
God."(3) To this purpose it is requisite, "that 
they care for the things of the Lord, that they may 
be holy both in body and spirit, diligently follow- 
ing every good work ;"(4) and, . " that they follow 
not that which is evil, but that which is good."(5) 
These appear to be the leading purposes for which, 
good works are necessary ; and so indispensably re- 
quisite are they, to subserve those designs ; that, 
according to the order unalterably fixed in the co- 
venant of grace, it will be impossible for the latter 
to be attained, without the former. Though good 
works, as has been observed, are not necessary out 
of their proper place ; yet, in the place assigned to 
them, and for the purposes intended to be served by 
them, they are absolutely indispensable. No man 
can warrantably conclude, that he is instated in the 
covenant of grace, except he find, that he is dis- 
posed, and enabled, daily to perform them. 

Sect. III. Of the desert of good works. 

Although the good dispositions and actions of 
one fellow creature, deserve to be commended, and 
in some cases to be rewarded, by another ; yet, no 
good qualities or works of mere men, can merit the 
smallest blessing or good thing, from the infinite 
Majesty of heaven. 

(1) Philip, i. 10, 11. (2) John xv. 8. (3) 1 Cor. x. 31. 
(4) 1 Cor. vii. 34. (5) 3 John ver. 11. 



THE DESERT OP GOOD WORKS. 333 



With respect to the works of unregenerate per- 
sons ; they are destitute of every things which can 
render an action, "good and acceptable in the 
sight of God." They are not done from true faith 
as a principle ;(1) nor are they performed from a 
principle of love.(2) Neither are they done by per- 
sons who are " accepted in the beloved."(3) They 
are not performed in obedience to the will of God, 
expressed in his holy law ;(4) nor are they done to 
his glory as the chief end of them. All uncon- 
verted persons, are said in Scripture, to be sinners 7 
or workers of iniquity ;(5) and their works, how ad- 
vantageous soever many of them may be, to them- 
selves or others, are all, notwithstanding, represented 
as sins, in the account of an infinitely holy God :(6) 
for, although many of them may be materially 
good, yet all of them are formally evil ; and there- 
fore, they are an abomination to Him. (7) Con- 
sequently, the very best works of unregenerata 
persons, instead of deserving the favour of God, 
" deserve his wrath and curse, both in this life, and 
in that which is to come." Such works deserve eter- 
nal death, and cannot surely, at the same time, 
merit eternal life :(8) and yet, so deplorably ignor- 
ant and self-righteous, are unregenerate sinners ; 
that they all rely, either wholly, or partially, on 
their own works, for a title to the favour of God 5 
and even to endless felicity. Nay, so gross is their 
ignorance of themselves, and of the righteous law 

(1) Tit. i. 15. 1 Tim. i. 5. Heb. xi. 6. 

(2) Rom. viii. 7. and xiii. 10. (3) Eph. i. 6. 

(4) Zeeh. vii. 5. Rom. viii. 7, 8. 

(5) Psal. liii. 1—4. Rom. iii. 9—19. 

(6) Prov. xxi. 4. Isa. i. 13, 14. 

(7) Prov. xv. 8, and xxi. 27. (8) Rom. vi. 23. 



334 THE DESERT OF GOOD WORKS. 



of God, and so inveterate is their pride ; that they 
depend on such works, not only for a title to eternal 
life, but even for security from that eternal death, 
which is already due to them for their innumerable 
sins, and to which, they are already condemned. 

As for the good works of regenerate men ; these 
also cannot merit, from the high and holy One. the 
smallest blessing, much less eternal life. So far as 
they are spiritually, good, they do not, indeed, like 
the works of the unregenerate, deserve the wrath of 
God ; but still they do not merit the smallest favour 
at his hand. Merit of condignity, or merit strictly 
so called, necessarily requires, That the works which 
can merit from God, such a reward as would, in 
strict remunerative justice, be a reward of debt, be 
performed in our own strength ; that they be more 
than ive owe to God, or more than he requires from 
us ; that they be at least absolutely perfect, and that 
both in parts, degrees, and continuance ; that their 
value be equal to that of the promised reward ; and 
that the reward be, according to the strictest rules 
of justice, due for them. Hence it is manifest, that 
the very best works of the holiest of men, can merit 
no favour, no benefit for them, at the hand of God. 
The perfect works of Adam in innocence, could 
not merit any good thing at the hand of the Lord ; 
much less, can the imperfect works of holy men now. 

These works cannot, by their own intrinsic value, 
merit the smallest blessing from God, For, 1st, 
All the performances that are spiritually good, pro- 
ceed from the almighty agency of the Spirit of grace 
in believers. (1) 2d. According to the precepts of 
his holy and righteous law, believers owe perfect 

(1) Philip, ii. 13. 1 Cor. iv. 7. 



THE DESERT OF GOOD WORKS. 



335 



and perpetual obedience to the Lord. (1) 3d, The 
very best of their works, in this world, are far from 
being answerable, to the high requirements of the 
holy law of God. (2) And 4th, Their best actions, 
suppose they were perfect, could bear no propor- 
tion to any Divine blessing, especially to the ines- 
timable blessing of eternal life. The former, are 
the works of finite creatures : the latter, being* end- 
less felicity, or the eternal enjoyment of God and 
of the Lamb, is an infinite reward. (3) It is evi- 
dent then, that to believers, it is wholly a reward 
of grace, and in no degree, a reward of debt. u The 
gift of God is eternal life through Jesus Christ our 
Lord." (4) 

As the good works of believers cannot, by their 
own intrinsic value, merit eternal life, or even the 
smallest blessing from God ; so they cannot, by 
paction, procure the smallest right, either to the 
one or to the other. For, 1st, The law as a rule 
of life, under which believers are, is a perfect law 
of liberty ; and therefore it cannot contribute to, or 
admit of, pactional merit. The man "who look- 
eth into that perfect law of liberty, and who is a 
doer of the word, shall indeed be blessed in his 
deed but he shall not be blessed for it. (5) 2d, 
The good works of believers, during their state of 
imperfection, are never correspondent, in a perfect 
degree, to the law as a rule of life. (6) 3d, The 

(1) Rom. viii. 12. Matth. v. 48. 

(2) Isa. lxiv. f> Gal. v. 17. 

(3) Rom. viii. 18. and xi. 6. (4) Rom. vi. 23. 

(5) 1 Cor. ix. 21. James i. 25. 

(6) Matth. xxii. 37—39. and v. 48. Eccles. vii: 20. 



336 



REFLECTIONS. 



principles of faith and union with Christ, from 
which all the good works of believers do flow, im- 
ply that, the infinitely perfect righteousness of Je- 
sus Christ is imputed to them, which alone merits 
for them a complete title to the progress, and the 
consummation of eternal life.(l) The infinitely 
spotless and meritorious righteousness of Christ, 
therefore, which is placed to their account, as well 
as the infinite grace of God, which abounds toward 
them, leaves no room for the pactional merit of 
their own works.(2) And 4th, We read no where 
in Scripture, that God ever makes a covenant or 
paction with believers, in which, he promises to 
them eternal life, or even the smallest favour, in 
consideration of their own sincere obedience. The 
only covenant that he makes with them, is the cove- 
nant of grace ; according to which, every spiritual 
and temporal blessing, is wholly a gift of free and 
sovereign grace.(3) 

The good works of believers then do not, either 
by their own intrinsic value, or by paction, procure 
for them, a right to the smallest favour at the hand 
of God, much less to eternal life. It is only the 
surety-righteousness of Jesus Christ, imputed to 
them, and received by faith alone, that merits, and 
so procures for them, a complete title to the begin- 
ning, progress, and perfection of eternal life. (4) 

It is evident from what has here been said, that 
Christ who liveth in believers, is the only source of 



(1) 2 Cor- v. 21. Gal. ii. 16, 20. Rom. v. 21. 

(2) Eph. ii. 7—9. Rom. v. 16—19. 

(3) Eph. ii. 8, 9. (4) Rom; v. 21, 



REFLECTIONS. 



337 



ail their good works. He having in regeneration 
entered by his Spirit, " dwells in their hearts by 
faith," as the only fountain of holiness, the sole 
cause of good works. If adult persons, then, be 
vitally united to Christ, they will certainly be " re- 
newed in the spirit of their minds, after his holy 
image/' and will perform good works, as the ne- 
cessary fruits of holiness implanted in their hearts 
Where vital union with Christ is, good actions, by 
persons capable of them, will be the certain conse~ 
quence ; and where it is not, such actions cannot 
be performed, and it .will be in vain to pretend to 
the practice of them. All the performances of be- 
lievers, that are spiritually good, flow from Christ 
dwelling in their hearts by his Spirit, as a spirit of 
faith : and whatever works proceed not from this 
principle, have nothing more, than the mere ap- 
pearance of good works, " Without me," saith 
our blessed Lord, " ye can do nothing."(l} No 
works are good and acceptable to God, but those 
which have the Spirit of Christ for their main 
principle, and the glory of God for their chief end. 
And no man is " careful to maintain good works,'* 
but the man who has the Spirit of Christ in him, 
" causing him to walk in his statutes, to keep his 
judgments, and do them."(2) It is from the gra- 
cious work of the Spirit of Christ in the saints, that 
all their good w T orks proceed. If He did not work 
in the heart, " both to will and to do," they could 
not work in the life ; and if he did not " rest up- 
on them, as the Spirit of glory and of God,"(3) 
they could not perform a single action to the glory 



(1) John xt, 5. (2) Ezek. xxxvi. 27. (3) 1 Pet. iv. 14. 
29 



338 



REFLECTIONS. 



of God. The only way then in which, either rrri= 
nisters in the gospel or private Christians, can effec- 
tually promote the interest of good works, arpong 
others around them, is, — not only to exhibit a 
bright example of them in their own conduct, but 
to endeavour diligently to be instrumental, in con- 
ducting sinners to Jesus Christ, and in teaching 
them how to u walk in Him." 

Can a man perform no good works, till after he 
be justified in the sight of God ? Hence it is mani- 
fest that, they who rely on their own obedience 
for a title to justification, are strangers to good 
works. Their continued and avowed dependance 
on their own works, for a right to justification, is a 
sure evidence that, they have never performed a 
single good work : it demonstrates them to be totally 
destitute of that u holiness, without which no man 
shall see the Lord. 5? (l) To pretend to sanctifica- 
tion, and then to rely on it for justification, is, to 
derive the fountain from the stream, the cause 
from the effect, and so, to invert the order of the 
blessings of salvation. It is necessary that our sins 
be forgiven, and our persons be accepted as righ- 
teous in the sight of God, in order to our being 
capable of yielding the least degree of acceptable 
obedience to him. As long as a man is not justi- 
fied, he is under the curse of the law : but how can 
a man, who is under the condemning sentence of 
the law, and consequently under the dominion of 
sin, perform good works ? The apostle Paul informs 
us that, " as many as are of the works of the law, 
are under the curse."(2) It is evident then that, as 



(1) Heb. xii. 14. 



(2) Gal iii. 10. 



REFLECTIONS. 



339 



long as they rely on their own works of obedience 
to the law for justification, they are utterly unable, 
either to love, or to perform, the smallest good 
w r ork. It is the distinguishing property of all good 
works, that they are performed from, and not for, 
justification. Oh, that secure sinners, and self- 
righteous formalists, would believe this ; and flee 
speedily to the compassionate Saviour, for righ- 
teousness and strength ! 

The notion of a sinner's justification before God, 
by his own works, is an absurdity : it is contrary, 
not only to Scripture, but to reason. Every condemn- 
ed sinner, being under the dominion of sin, is, as 
was already observed, unable to perform the small- 
est good work ; and yet he flatters himself, either 
that his ability is so great, or that the conditions of 
his justification and salvation are so easy, that he 
can, especially with Divine assistance, fulfil them. 
"If righteousness come by the law, then Christ is 
dead in vain f {\) and yet, while the self-righteous 
formalist seeks righteousness by the works of the 
law, he professes to believe, that the death of Christ 
has satisfied Divine justice for his offences. If 
righteousness be by the works of the law, then re- 
mission of sins is unnecessary ;(2) and yet, whilst he 
is establishing his own righteousness for his justifi- 
cation, he professes to pray for the pardon of all 
his sins. He expects justification for the merit of 
his own works ; and at the same time, he professes 
his belief, that they who are justified, are justified 
by grace. In a word, he professes to believe that 
good works follow justification, and that " without 



(I) Gal. ii. 21. 



(2) Rom* iv. 6, 7. 



340 



REFLECTIONS. 



faith, it is impossible to please God ;"(l) and after 
all, he depends on his own works for his justifica- 
tion, as a blessing which he expects will follow 
them. Ah, how inconsistent, how irrational, is 
the conduct of a self-righteous professor of Chris- 
tianity ! How plainly does it appear that, his un- 
derstanding is darkened, and that, he himself is 
under the dominion of the prince of darkness ! 

Are we never to perform good works, in order 
to recommend ourselves to Christ, or to afford us a 
right to trust in him ? Then how dreadful, is the 
condition of multitudes in the visible church ! 
There are many, very many, alas ! who, if they 
grow remiss in performing duties, or fall into open 
sins, begin to suspect, that Christ will not accept 
them ; but, when they labour to mortify their lusts, 
and to reform their conduct, they then presume to 
hope, that He will receive them, and that God for 
his sake will accept them. Now what is this but to 
hope that, they shall procure the favour of Christ, 
and an interest in his salvation, by their own per- 
formances ; and that, his merits will render their 
own w ? orks so valuable, as to recommend them even 
to the acceptance of God. They suppose that, if 
they themselves but begin the work of their salva- 
tion they may warrantably trust that, the Saviour 
will carry on and finish that work. Thus, they 
proudly and sacrilegiously presume, to divide the^ 
work, and the honour of their salvation, between 
Christ and themselves. This legal temper is a sure 
evidence, that they are under the dominion of the 
law of works, and that they are totally destitute of 



(1) Heb. xi. 6. 



REFLECTIONS. 



341 



evangelical holiness. It is an infallible proof, that 
they have no part in that salvation of the Lord Je- 
sus, the glory of which, is to be ascribed wholly to 
himself, and to God in him. 

We also learn from what has been advanced, 
That good works are to be considered, as the fruits 
of a believers being already saved, and at the same 
time, in subordination to the glory of God, as the end 
for which he is saved. They are the fruits of his 
being already in a state of salvation. " Not by 
works of righteousness which we have done," says 
the apostle Paul, " but according to his mercy he 
saved us, by the washing of regeneration and renew- 
ing of the Holy Ghost, &c."(l) Here, our Apostle 
argues against salvation by our own works of righ- 
teousness, on this ground, that our good works are 
the fruits or effects, of salvation already begun 
in our souls. He shows that, inherent holiness, 
from which all our good works spring, is an essen- 
tial part of our salvation ; for, says he, " w 7 e are 
saved by the washingof regenerationdLiid renewing 
of the Holy Ghost." Holiness of heart, then, is a 
necessary part of salvation by Jesus Christ ; and 
holiness of life, or our being careful to maintain 
good works, is the necessary fruit, springing from 
that salvation. (2) Good works are also the end for 
which believers are saved. " They are created in 
Christ Jesus unto good works."(3) The great end, 
in subordination to the glory of redeeming grace, 
for which they have been saved, or created in 
Christ Jesus, is, that they might perform, and per- 

(I) Tit. iii. 5. (2) Luke i. 74, 75. (3) Eph.ii. 10. 



39* 



S42 



REFLECTIONS. 



severe in the practice of all good works. Such 
works, then, are so far from being grounds of title 
to salvation, that they are the fruits, or conse- 
quences, of being already in a state of salvation. 
True saints are actually, though not completely 
saved, and their fruits of righteousness, are the evi- 
dence of it. They are not saved by their gcod 
works, but they are saved to them ; nor are they 
sanctified in order to be justified, but are justified 
in order to be sanctified. 

The reader may hence learn, how to understand 
aright this proposition ; " Good works are necessary 
to salvation." If the term salvation is, by some, 
and that without any warrant from the Scriptures, 
restricted to the perfect blessedness of saints in hea- 
ven ; then goocl works, in the case of persons capa- 
ble of them, are necessary to, or toward salvation. 
They necessarily exist before it, not indeed as pro- 
curing causes, or federal conditions, but merely as 
antecedents of it. They must of necessity go before 
it ; inasmuch as that which, according to the cove- 
nant of grace, is first imparted to the spiritual seed 
of Christ, must with its genuine effects, precede 
that which is last of all, conferred on them. Per- 
sonal and progressive holiness, is necessary to per- 
fect holiness ; and happiness begun, is requisite to 
happiness consummated. At the same time, I dare 
not say, that holiness either of heart or of life, is 
necessary to procure or obtain the felicity of hea- 
ven. But, if the word salvation be taken in its 
large and scriptural sense, as comprehensive, both 
of a state of grace in time, and of a state of glory in 
eternity ; then good works, are, properly speaking, 
not necessary to it, but necessary in it ; as imper- 



REFLECTIONS. 



343 



feet, they are indispensably requisite in a state of 
grace ; and as perfect, they are necessary in a state 
of glory. They are needful in progressive, as well 
as in perfect salvation. They are indispensably re- 
quisite, in every adult person who is justified and 
saved. That the term salvation, ought to be taken 
in this comprehensive meaning, is evident from 
this, among other passages of Scripture : " I en- 
dure all things for the elect's sake, that they may 
also obtain the salvation which is in Christ Jesus, 
with eternal glory."(l) Here U e salvation which 
is in Christ Jesus, is distinguished from eternal 
glory. 

What has been advanced, may serve to show us 
the difference, or rather the opposition, between a 
reward of debt, and a reward of grace. In the law 
of works, eternal life is promised to the man who 
yields perfect obedience. If man had yielded this 
obedience, that would have been a reward of debt,(2) 
a recompense due by stipulation, for the work 
done. In the gospel, the reward of eternal life, is 
promised to the obedient believer, not for his good 
works, but considered as united to Christ, in whom, 
he has righteousness for his justification ; and in 
whom, all the promises of God are yea and amen. 
This is, indeed, a reward of debt to Christ, to 
whom the believer is united, and in whom he is 
justified ; but, it is a reward of infinitely4Vee grace 
to the believer himself. It cannot be a reward of 
debt to the believer, and at the same time to Christ. 
A reward of debt is promised to the act or work ; 
but a reward of grace, only to the agent or worker. 



(1) 2 Tim. ii. 10. (i) Rom. iv. 4. 



344 



REFLECTIONS. 



The former is adjudged, as a recompense for the 
work performed : the latter is awarded, in and af- 
ter the work. If the reward be given to a man 
for his works of obedience, then it is not of grace, 
otherwise work is no more work ; but if it be given 
him of grace, then it is not for his works, other- 
wise grace is no more grace.(l) If the reward cor- 
responded to the exact value of the work done, and 
if it followed upon work, to which man was not 
bound, or which was more than he owed to God, 
and which he performed in his own strength, in- 
dependent of God ; then, it would be a recom- 
pense strictly merited by him, and so would, in the 
highest sense of the phrase, be a reward of debt 
to him. Or even though the value of the work 
done, bore no proportion to that of the reward, and 
though it were work which man previously owed 
to God, and which he performed in strength re- 
ceived from him ; yet, if God had made a covenant 
with man, in which he promised to him the re- 
ward of eternal life, for the perfect performance of 
that work ; then, eternal life would be a reward of 
pactional debt to man, upon his complete perform- 
ance of the work. On the other hand, when the 
reward is given, not according to the intrinsic 
worth, but according to the spiritual nature or 
quality, of the work, and of the work as already 
due to the Lord ; and when it is conferred, not in 
consideration of the work done, but because of the 
free favour of God to the believer who has done 
the work ; it is in that case a reward of grace. 
Although eternal life is given to the true Christian 



(1) Rom. xi. 6. 



REFLECTIONS. 



345 



not as a recompense for his good works, but only 
as a gift of infinitely free grace ; yet, in the Scrip- 
tures, it is styled a reward to him, because it is 
conferred on him, in and after his works. 

While the gospel teaches us, that good works are 
unnecessary to the justification of a sinner before 
God, it affirms that they are necessary in the life 
of a saint. It, indeed, excludes them from being 
federal conditions, or procuring causes of salva- 
tion ; but it includes them in salvation, both as 
parts, and as consequences of it. We are not saved 
on the ground of them ; but we are " careful to 
maintain them, 7 ' because we are saved, and " saved 
by grace through faith." "The grace of God" 
exhibited in the glorious gospel, enables, as well 
as 6i teaches us, to deny ungodliness and worldly 
lusts, and to live soberly, righteously and godly, 
in this present world :"(1) nor have we truly dis- 
cerned, or received, that grace " which bringeth 
salvation," if it have not effectually taught and en- 
abled us to do so. Reader, let it be your diligent 
endeavour, to trust at all times in the Lord Jesus, 
for that great salvation which he has brought near 
to you, in the offers and promises of the glorious 
gospel ; and to trust in him for it, in order that 
you may thereby be enabled to perform good works. 
You can do nothing that is spiritually good, ex- 
cept you trust and pray daily, for grace to enable 
you. Let " the life, then, which you live in the 
flesh, be by the faith of the Son of God ;" and in 
this way, you shall so die to the law in its federal 
form, as to "live unto God." Rely on his con* 



(1) Tit. ii, 11, 12. 



346 



REFLECTIONS. 



summate righteousness, and on that only, fov all your 
title to salvation ; and trust to his overflowing ful- 
ness, for all supplies of grace, necessary to make 
you advance daily, in the love and practice of 
every good work. Faith in the adorable Redeemer, 
is the first act of acceptable obedience, and the 
root of all other spiritual graces. Implanted by the 
Holy Spirit in the heart, it is the principle, and 
the primary mean, of that evangelical " holiness, 
without which no man shall see the Lord.' : (l) 
Trust then, and trust with all your heart, in the 
compassionate Saviour, for justification by his spot- 
less righteousness, and for sanctification by his 
Holy Spirit. Come to the Lord Jesus, and. upon 
the warrant afforded you, by the unlimited offers 
and calls of his glorious gospel, place the confi- 
dence of your heart in Him for that holiness, 
which is the beginning, and the very essence, of 
salvation by him ; which, instead of being the pro- 
per condition of salvation, is salvation itself. Thus, 
by grace derived from his fulness, you shall become 
" zealous of good works zealous for performing 
them, and equally zealous for placing no depen- 
dance on them, for a title to Divine favour : and 
so, you shall " be filled with those fruits of righte- 
ousness, which are by Him, unto the glory and 
praise of God." (2) United by faith to the second 
Adam, as your Head of righteousness and of life, 
you shall live a life of progressive obedience in time, 
and of perfect obedience through eternity. O be 
persuaded that, union and communion with Christ, 
as your righteousness and strength, are indispen- 



(1) Heb. xii. 14. (2) Philip, i. 11. 



REFLECTIONS. 



347 



sably requisite, to your being capable of perform- 
ing such works, as will be good and acceptable to 
an infinitely holy God. You yourself must, in 
union with Christ, be accepted as righteous^ and 
have a right to eternal life, before any of your 
works can be accepted as sincere. The great Re- 
deemer is in the gospel freely offered to you, that 
you may have a warrant so to believe in him, as to 
be united to him ; and it is at your peril, if you 
reject the gracious offer. Do not say, " I cannot 
believe in him, and why should I be doomed to 
more dreadful destruction, for not doing what I 
cannot do V — You cannot believe in the Saviour, 
because you will not; just as Joseph's brethern 
could not speak peaceably to him, because they 
hated him. Were you really willing to believe in 
Christ, and yet were not able, you could not be an 
object of blame. But it is quite the reverse with 
sinners : they are not able, because they are not 
willing;{\) and they are not willing to come to 
Christ, because their carnal mind is enmity against 
him. (2) Their inability is moral, and therefore sin- 
ful impotence. Nothing renders them unwilling, 
but the sin that reigns in them. If you be willing 
to come to the Saviour, you will, in the same pro- 
portion, be able. No sinner was ever willing to 
come to him, and yet was not able. In order, 
then, that you may be made willing to come, you 
ought, without delay, to trust and plead this abso- 
lute promise, which, in and with Christ himself, is 
graciously offered to you. — " I will take away the 



(1) John v. 40. 



(2) Rom. viii. 7. 



348 



REFLECTIONS. 



stony heart out of your flesh, and I will give you 
an heart of flesh ;"(1) and also this one :— " In his 
name shall the Gentiles trust."(2) 

If Christ is the way to God and to glory, and if 
he is the way of holiness, or the holy way ; then 
you who have believed through grace, ought to 
take heed, that you walk constantly in that way* 
u As you have, therefore, received Christ Jesus the 
Lord, so walk in him."(3) In union with Him, go 
forward daily, in the exercise of faith and love, and 
in the practice of holiness. Depending on his grace 
and strength, advance with holy diligence, and 
with increasing ardour, in the daily practice of 
those good works, which are " works of faith, and 
labours of love." Make constant progress in your 
exercise of faith, and by sanctifying, and comfort- 
ing, influences from the fulness of Christ, walk on 
with cheerfulness and resolution, in Him, as your 
way to the perfection of holiness and of happiness. 
To walk in Christ is, in consequence of union with 
him, and by communications of grace from him, 
to walk in the unwearied exercise of trusting and 
hoping in him; to "walk in his commandments ;''(4) 
and to walk in the love and practice of all good 
works. (5) Having, then, become dead to the law 
as a covenant, by the body of Christ, apply and 
trust the promises of his gospei : and in the faith 
of the promises, walk in all the commandments of 
his law as a rule. In the humble confidence, that 
he performs the promises of his glorious gospel to 
you, and so " worketh in you both to will and to 

(1) Ezek. xxxvi. 26. (2) Matth. xii. 21. (3) Col. ii. 6. 
(4) 2 Chron. xvii. 4. (5) Eph. ii. 10. 



REFLECTIONS. 



349 



do," keep the commandments of his holy law. 
Keep them diligently ; and " whatever you do in 
word or in deed, do all in his name," and " to the 
glory of God" in him. Thus, shall you u walk 
worthy of the vocation wherewith you are called:"( I) 
and " worthy of the Lord unto all pleasing, being 
fruitful in every good work."(2) Thus, you shall 
both " adorn the gospel of God your Saviour in all 
things," and honour his righteous law, — O believer, 
much depends on your behaviour ! The men 
of the world around you, will always be ready to 
spy out every blemish in your conduct, in order to 
justify their contempt of you, and their disappro- 
bation of your sentiments. Others may commit 
many sins, and escape censure ; but if you do any 
thing wrong, or discover inconsistency even in a 
single instance, every mouth will be open, not 
against you merely, but against your principles, 
and all who profess them. Take heed then, that 
you " give no occasion to the enemies of the Lord, 
to speak reproachfully ;" but rather, that on every 
occasion you study " with well-doing, to put to 
silence the ignorance of foolish men. "(3) You are 
one of the children of light : " Let then your light 
so shine before men, that they may see your good 
works, and glorify your Father who is in heaven."(4) 
In conclusion : From what has been said we may 
see, how good works are related both to the law and 
the gospel Four things are to be remarked con- 
cerning such works ; viz. obligation to them, assist- 
ance in them, acceptance of them, and reward ac- 



(1) E P h. W. i. (2) Col. i. 10. 

(3) 1 Pet. ii. 15. (4) Matth. v. 16. 

30 



350 



REFLECTIONS. 



cording to them. The first proceeds from the law 
as a rule of duty, in the hand of the Mediator ; 
and the other three, from the gospel in its strict 
acceptation. The obligation to perform them, 
arises from the sovereign authority of God our Sa- 
viour, revealed in the law : assistance in perform- 
ing them, is afforded by his strength, promised in 
the gospel : the acceptance of them flows from his 
righteousness, revealed and offered in the gospel ; 
and the reward according to them, proceeds from 
his boundless grace, displayed and tendered also 
in the gospel. Much more, therefore, is requisite 
to the performance of good works, than merely to 
know, that they are enjoined in the law. That, in- 
deed, is requisite to the right performance of them; 
but it is far from being all that is needful. Many 
think it sufficient for them, only to know their 
duty : and no sooner do they seem to themselves to 
know it, than they immediately, and inconsiderately, 
attempt the performance of it. But all they, who 
" have the Spirit of wisdom and revelation in the 
knowledge of Jesus Christ," and so " are made 
wise unto salvation, through faith which is in him," 
know that, much more is requisite to the right per- 
formance, even of the smallest duty, than to know 
that it is commanded in the law. They not only 
look, therefore, to the law as a rule, for authority 
to oblige them to the practice of good works, as 
well as for direction, in performing them ; but they 
look also to the gospel, and to the Saviour, offered 
in it, for strength to perform them, for merit to 
render them acceptable to God, and for a reward 
of graco to crown them. If the true Christian, 
then, would " be ready to every good work," he 



REFLECTIONS. 



351 



must be excited and resolved, not only to receive 
the law of Christ as his rule of direction ; but to be- 
lieve with application to himself, the gospel of 
Christ, and in believing it, to trust with firm con- 
fidence in Him, for assistance, acceptance, and a 
gracious reward. Thus he will be enabled, whilst 
he sojourns in this valley of tears, to serve God ac- 
ceptably ; and at length, he will be graciously re- 
warded with the inexpressible honour of serving, as 
well as of enjoying, God and the Lamb, for ever 
and ever, in the holy place on high : " For there, 
his servants shall serve him, and they shall see his 
face."(l) 



TO THE READER. 

I hope I will offend no person, I hope 1 will hinder 
no believer, from carefully reading and correctly un- 
derstanding and embracing the great and glorious 
truths elicited in this work, by the following obser- 
vations. The truly great, and good Colquhounj 
in the matter of Law and Gospel, is entirely above 
any thing that can be said by an illiterate, obscure 
individual. What he has written on these things, 
is sweet and desirable. To me, it is the best eluci- 
dation on what he writes I have ever met, or that I 
ever expect to meet in this world. Surely no sub- 
ject can be of more importance. If I knew what 
to say that would cause it to be read, understood, be- 
lieved and obeyed, I certainly should say it. But 
perhaps my esteem of it, or any thing I might say 
to endear and recommend it. might rather operate 

(1) Rev, xxii. 3, 4. 



352 



TO THE READER. 



as a prejudice in the minds of some others against 
it. I know not but what this may be the case. This 
I cannot prevent — but God can. 

I have often been grieved in my heart to see the di- 
visions of the people of God where there is no need of 
them, no cause for them, except some new nostrum^ 
some new notion — or rather some old heresy in 
pride and ignorance brought out and revived again 
to please the world, to gratify a carnal heart, and 
obey a wicked devil. Sure I am this was not the 
case with the illustrious and venerable author. And 
just as sure I am that the notion of the limited au- 
thority of Christ Jesus over all nations now as well 
as the Jews, his authority only over the church 
as Mediator, and his not being ruler over all nations 
now as well as in the time of the Jews, is a bitter 
heresy of this kind, propagated in ignorance or con- 
tempt of the Holy Scripture. The circumstances of 
its revival in regard to the Westminster Confession 
of Faith. I shall entirely omit here ; nor shall I al- 
lude to the absurdity of taking the Westminster 
Confession as a standard, and at the same time re- 
jecting the very ground on which the whole work 
is erected. It was bad enough indeed to do so; 
but the evil did not stop here : it has crumbled into 
swarms of sects since, who know but little about it 
one way or other. Truths practically denied, are 
soon entirely unknown and forgotten ; and the body 
that propagated this error then, is now divided into 
fractions, and has fallen into many lamentable 
errors, not only in regard to this truth, but other un- 
warrantable practices and corruptions of worship in 
the church — and have done but little good with 
their principle, in reforming wicked men or govern- 



TO THE READER. 



353 



ments in any country. — Indeed they never can 
with this principle. 

"In the Sinaitic transaction, then, the eternal Son 
of God is to be considered, as the Monarch or King 
of the Israelites ;(1) and they are to be viewed 
as a nation or political community, under a theo- 
cratical government. As their King, he enacted 
and proclaimed laws, exacted tribute, disposed of 
offices in the state, made war and peace, defended 
his people from their enemies, and punished with 
death those of his subjects who refused allegiance 
to him. He gave the Moral law to them, as the 
primary rule of the obedience, which he required 
in this covenant. (2) He gave them also, the cere- 
monial and judicial laws, as appendages to it ; and 
these were reducible to one or other, of the pre- 
cepts, of it. The ceremonial institutions, which, 
in the sacred history, are frequently called Statutes, 
were, for the most part, reducible to precepts of 
the first table ; and the judicial laws, which, in the 
same history, are often styled Judgments, w T ere 
mostly reducible to precepts of the second table." 

Sec. III. p. 73. 

I shall thank the reader carefully to read five 
leaves more of this section. 

This paragraph, while it contains much truth in 
relation tb the Lord Jesus Christ, does not, I hum- 
bly conceive, fully and clearly express or maintain 
all the truth in regard to him as Mediator in this 
matter. 

He was indeed then the King of the nation of 
the Jew3. But how so? Was it by a grant then 



(1) 1 Sam, xii. 12. (2) Deut. iv. 13. 

30* 



354 



TO THE READER. 



given ? W as his'official authority confined to them 1 
Was he any thing then in regard to the nature of 
his mediatory office that he was not before — or that 
he is not since, not only to them butto all the world ? 
Certainly in this respect, as King and Ruler or Me- 
diator, he was nothing then that he is not now. 
Was the whole circumstance of their delivery from 
Egypt, and giving them again the moral law, or 
law of nature, or if you will, national law, with 
all the institutions of his worship, and directions 
about it, any thing more then than a renewed de- 
claration, with augmented evidence in more ample 
declarations, of the perceptive will of the Divine 
Father, in his hand? Does the Godhead do any 
thing in providence, whether of judgments or 
mercy — and both we are commanded to sing — in 
any other capacity than what is executed by our 
Lord as Mediator? Men mistake in supposing that 
as Mediator he is exercised in acts of mercy only, 
This is not the case. Neither is such a limitation 
at all consistent with his official relations either to 
God or his people. And what is his official work 
as Mediator ? Is it not to interpose between the 
parties at variance — to transact the business of 
God the Father in the relations of the Godhead, on 
a guilty world in all his different purposes as it re- 
spects them, with infinite certainty — and the busi- 
ness of the sinner in all the relations in which the 
sinner stands to God and his Law who is to be 
saved by his grace ? No matter where the sinner is 
found, whether the sinner is to be saved or not, he 
is equally under his providence, control, and dispo- 
sal, and he exercises on him the eternal purposes 
of God, whether in wrath or mercy. Christ is 



TO THE READER. 



355 



equally in regard to the extent of his rule in the 
purposes of the Father, a Mediator over those who 
shall be lost, just as he is over those who shall be 
saved — whether the sinner is to be saved or not 
saved, comes not in here. In regard to his official 
authority, it is infinitely universal and unlimited, 
over all nature, men, angels and devils. All the 
adorable and eternal councils of the Godhead are 
in his almighty hand, whether against the wicked 
or in behalf of the righteous. In this respect there 
is no difference. He is the Lord Jesus that taketh 
vengeance, or he redeemeth according to the Divine 
Father's will. Nor is there a single instance since 
the introduction of sin, of vengeance being taken, 
but what was executed by him upon the sinner; 
nor a single providence or occurrence in the whole 
world, but what passes under his authority and con- 
trol. Men lose sight of the truth by confining 
their views, without recourse to the Bible, exclu- 
sively to one part of his work, which is indeed 
to save sinners ; but he as Mediator has other 
purposes to fulfil, another kind, so to speak, of 
providence to guide in relation to the wicked. The 
whole Bible is full of instances— not a page can be 
opened without them. It was the divine com- 
mand, and the preceptive will of the Father ex- 
pressed and delivered by him as Mediator and Re- 
deemer, that he should be acknowledged Ruler over 
all nations long before the nation of the Jews had 
any existence as a nation. The Jews were a gra- 
cious example to be sure, but the command to ac- 
knowledge him governor over all nations was to the 
whole world ; and Christ not enforcing the command, 
in the grace and mercy of God, over other nations, 



356 



TO THE READER. 



is no argument to prove that he is not therefore their 
ruler. Their refusal to obey him does not prevent 
or intercept his authority over them — but that au- 
thority will be exercised, — and indeed is exercised — 
in very different respects to that of a saviour. — Tn 
the mean time he puts a hook in their nose, and a 
bridle in their jaws, until they shall have finished 
their dirty work. He has done so with all the beastly 
governments of the earth since the days of Cain the 
murderer. The Assyrian, the Chaldean, the Baby- 
lonian, the Persian, and the Roman, with his seven 
heads and ten horns, now pretty well spread over 
all the earth, with the deistical power of this coun- 
try he will righteously control and judge. Russia, 
France, England, and America, and all the go- 
vernments of the earth, have done, and are doing, 
what their predecessors have all done before — de- 
nied his authority and refused his law. But the 
Lord Jesus Christ will not fail to control and rule 
them, according to the purposes and divine ven- 
geance of the Godhead. He has not graciously 
opened their eyes to see, their hearts to under- 
stand, and their affections to submit and acknowl- 
edge his blessed authority and law — What then? 
Does he not, therefore, dispose and regulate all the 
vindictive judgments in relation to them as w r ell as 
devils and bad men? And is he not their ruler, though 
they are not sanctified by his grace ? It is one thing 
to have grace given to acknowledge and obey him 
in his authority and love in the gospel of God, and 
it is another thing to refuse his commands and dis- 
own his authority and law. But in either case is 
the matter of his rule affected — and is it not in his 
hand that both came to pass ? It is executing the 



TO THE READER. 



357 



eternal counsels of God, in regard to wrath and 
mercy, in his holy providence, over devils and men 
here, that is, properly speaking*, his unceasing 
work. And this providential economy he will sur- 
render up to the Divine Father when he hath ac- 
complished all the designs of grace and wrath on 
all devils and men, both with regard to the immuta- 
ble relations in which he stands to his people, and 
the innumerable aggravations of his enemies in re- 
gard to God, his law, and his gospel. I know the 
Jews rejected his rule and authority, both in civil 
institutions and religious ordinances. But that had 
been done by the whole world long before ; and 
both is done by the governments of the world, and 
the churches generally, unto this day. But is he less 
the ruler or disposer of events because they deny 
his authority, and reject his instituted worship, and 
refuse to acknowledge him in their governments, or 
to be instructed from his law ? No, no. He thatsitteth 
in the heavens shall laugh, the Lord will hold them 
in derision. Their day is coming. Here, in in- 
finite wisdom, he varies his providence, so that you 
cannot by it, merely, tell his love or hatred. This, 
however, may clearly be seen and known, that he 
punisheth iniquity, and will not let the least sin 
pass unrewarded ; while at the same time he does it 
in such a manner as is sufficient to convince men 
that there is yet to come an after retribution — a 
final settlement in infinite justice — so that Men 
may know there is a day appointed in which he 
will judge the world in righteousnes by the Man 
Christ Jesus. And if there could be any difference, 
Ishould say he is more emphatically the rebel's ruler, 
than that of a son ; not indeed to convince, enlight- 



358 



TO THE READER. 



en, save, and redeem in spiritual love and obe- 
dience, but to smite with the diversified providence 
of his iron rod, and permit him to sleep his sleep 
outright. And is he not a madman that sleeps in 
his great house, this world which is his, — awakes, 
and disowns his landlord — has no love to his per- 
son, laws, or servants — hates and refuses his gospel 
— Ah ! he would fain flee out of his hand ; but he 
will hold him fast : he cannot transport himself out 
of his dominion. And Jesus Christ will have no 
more authority at the day of judgment than he has 
at this moment. Only the rebel will then be 
convinced of it, and unwillingly submit to it in eter- 
nal torments, in a righteous adjustment then ; and 
in very different circumstances to those in which 
he refuses submission to it here ; but his heart and 
affections will be just the same, and his company 
of his own sort altogether, — without a single rag 
of any other thing or creature of God. Loss and 
torment, without hope, are his portion without end. 
Alas ! we know little of the glorious person or 
transcendant office of the incomparable God-man 
Mediator. This Rose of Sharon, not planted with 
hands , that perfumes earth and heaven — ten thou- 
sand hosts of sinless angels and glorified Saints 
adore and wait upon him, in unutterable delight, 
not only to do the errands of his grace to his peo- 
ple, but to execute the purposes of his vengeance, 
as far as vengeance is to be exemplified here, on 
those who deny his authority and reject his gospel 
in unbelief and rebellion. 

The Jews object, that our Lord Jesus cannot be 
the Messiah, inasmuch as they put him to death ; 
and that he had no authority over their nation, but 



TO THE READER. 



359 



that the nation had power and authority over him. 
If this blasphemy is well weighed where it ought 
to be, in the sanctuary, it will be found exactly of 
the same nature with the deistical blasphemy that 
the government of nations must not be regulated 
in his authority, and his law dispensed in their 
hands : and never was there a text more abused 
by bad men than that declaration of our Lord, ' : My 
kingdom is not of this world." Men have talked 
much about a spiritual kingdom to the exclusion of 
his authority in the civil Law of nations, and many 
other things in relation to this text, which I am 
certain they do not themselves understand. Was 
it not the sin of the Jews that they rejected him 
in his authority as ruler of the nation, as well as 
in the character of the Lamb of God, that was 
to take away sin by the sacrifice of himself, 
even their own Infinite Lawgiver, Messenger, 
Ruler, and Atonement to God, — the all and all in 
the fulness of the covenant of peace : They saw 
him in the capacity of a suffering sacrifice, obeying 
the active righteousness of the divine law in the 
room of his people, with unbelieving eyes and 
unrenewed hearts. They saw him at the time 
he was made sin and a curse by undergoing the 
penalty of the law, and believed not in him. 
And what do we in denying his authority now, 
and not acknowledging him in all the.official capaci- 
ties of the nation ? Which is the worse sin, theirs 
or ours ? Certainly ours has many aggravations 
which theirs had not. They saw a living, holy, afflic- 
ted, sorrowful, persecuted man; and they did not be- 
lieve that he was the God-man Mediator, in the 
incomparable union of the great God, the Mes- 



360 



TO THE READER. 



siah ; which was clearly declared in the Scrip- 
tures he gave them, by his prophets all along. We 
see him now a risen Saviour, and profess to adore 
him as such, having offered himself a sacrifice 
unto God for us, holy and acceptable, with all 
power given unto him in heaven and in earth, 
and all things being committed to him by the Fa- 
ther, because he offered himself, and became obedi- 
ent unto death. Philip, ii. 6 — 11. And we deny 
his authority over the legislation of the nation, 
because one is a Papist, another a Methodist, ano- 
ther a Deist, another God knows what, and so on 
through a score of names who have never submitted 
to him in this extent of his infinite mediation, be- 
tween God and men : we will not have this man 
to reign over us, say they as a nation. He may 
save us, but not rule us as a nation. But ah ! 
" Christ is not divided." He is all or he is nothing. 
We have evidence upon evidence, of all these 
truths — and yet the nations go on in refusing him. 
In many respects we are worse than the Jews: 
and when the cup of our iniquity is filled, God will 
turn their captivity, and destroy those nations 
who have done as they did. The sin is the same 
in the end, it is only exercised in a different man- 
ner, in a more wicked view and apprehension.— 
They mistook — but we, in a sense, knowing the 
truth, would cheat him, cajole him to save us from 
hell, but not submit to his authority and law as a 
nation. 

The plain and honest truth is — that the ever 
blessed and ineffable Godhead, Father, Son and 
Holy Spirit, ever since the introduction of sin, can 
have nothing to do with the sinner irrespective of 



TO THE READER. 



361 



Jesus Christ; whether in civil relations with each 
other, or with nations to eadi other ; whether it is 
as ruler or ruled ; whether it is obeying the everlast- 
ing law of our creation in a political capacity, or in 
the gospel ordinances of his church or kingdom of 
heaven on earth, all must be in his blessed name 
and authority. He has given directions about both 
— and they are equally in his Almighty hand, and 
always were so, both by essential necessity, as he is 
the Almighty God, and by the conjoint counsels of 
the Godhead. There is no acceptable obedience; 
there is no promise of support ; there is no happi- 
ness to be expected. Nothing but oppression, mis- 
rule, fraud and cruelty to each other, and the abi- 
ding curse of God, without acknowledging his bles- 
sed authority and submitting to his grace } both in 
all the civil relations of life founded on the original 
law, and his directions about it ; and obeying him 
in all the ordinances of his house or churchy the 
Zion of his Grace — God ruleth in Jacob unto the 
ends of the earth. All that he is, is in relation to his 
people. And all that he does, is for their good. He 
is not one year in office and the next out of office. 
There is no voting here — all is settled. In all the 
dispensations of his grace he is the same glorious 
Prophet, Priest, King — the same yesterday > to-day 
and forever. The Lamb in the midst of the throne, 
the Lord of heaven and earth, the dreadful Jeho- 
vah in flaming fire taking vengeance — the Son of 
Righteousness — the glory of heaven — the habita- 
tion of his people for evermore. O what is He — 
What is He — Eternity — Eternity itself will never 
discover his matchless and adorable excellence. 
" All them that hate me, love death/ 
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